Essential Bibles/Essential Bibles (1998).iso/Win/ZIPFILES/SS97MHCC.EXE/Matthew Henry.nmd

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** Genesis is a name taken from the Greek, and signifies "the
book of generation or production;" it is properly so called, as
containing an account of the origin of all things. There is no
other history so old. There is nothing in the most ancient book
which exists that contradicts it; while many things recorded by
the oldest heathen writers, or to be traced in the customs of
different nations, confirm what is related in the book of
Genesis.

* God creates heaven and earth. (1,2) The creation of light.
(3-5) God separates the earth from the waters, and makes it
fruitful. (6-13) God forms the sun, moon, and stars. (14-19)
Animals created. (20-25) Man created in the image of God.
(26-28) Food appointed. (29,30) The work of creation ended and
approved. (31)

#1,2 The first verse of the Bible gives us a satisfying and
useful account of the origin of the earth and the heavens. The
faith of humble Christians understands this better than the
fancy of the most learned men. From what we see of heaven and
earth, we learn the power of the great Creator. And let our make
and place as men, remind us of our duty as Christians, always to
keep heaven in our eye, and the earth under our feet. The Son of
God, one with the Father, was with him when he made the world;
nay, we are often told that the world was made by him, and
nothing was made without him. Oh, what high thoughts should
there be in our minds, of that great God whom we worship, and of
that great Mediator in whose name we pray! And here, at the
beginning of the sacred volume, we read of that Divine Spirit,
whose work upon the heart of man is so often mentioned in other
parts of the Bible. Observe, that at first there was nothing
desirable to be seen, for the world was without form, and void;
it was confusion, and emptiness. In like manner the work of
grace in the soul is a new creation: and in a graceless soul,
one that is not born again, there is disorder, confusion, and
every evil work: it is empty of all good, for it is without God;
it is dark, it is darkness itself: this is our condition by
nature, till Almighty grace works a change in us.

#3-5 God said, Let there be light; he willed it, and at once
there was light. Oh, the power of the word of God! And in the
new creation, the first thing that is wrought in the soul is
light: the blessed Spirit works upon the will and affections by
enlightening the understanding. Those who by sin were darkness,
by grace become light in the Lord. Darkness would have been
always upon fallen man, if the Son of God had not come and given
us understanding, #1Jo 5:20|. The light which God willed, he
approved of. God divided the light from the darkness; for what
fellowship has light with darkness? In heaven there is perfect
light, and no darkness at all; in hell, utter darkness, and no
gleam of light. The day and the night are the Lord's; let us use
both to his honour, by working for him every day, and resting in
him every night, meditating in his law both day and night.

#6-13 The earth was emptiness, but by a word spoken, it became
full of God's riches, and his they are still. Though the use of
them is allowed to man, they are from God, and to his service
and honour they must be used. The earth, at his command, brings
forth grass, herbs, and fruits. God must have the glory of all
the benefit we receive from the produce of the earth. If we
have, through grace, an interest in Him who is the Fountain, we
may rejoice in him when the streams of temporal mercies are
dried up.

#14-19 In the fourth day's work, the creation of the sun, moon,
and stars is accounted for. All these are the works of God. The
stars are spoken of as they appear to our eyes, without telling
their number, nature, place, size, or motions; for the
Scriptures were written, not to gratify curiosity, or make us
astronomers, but to lead us to God, and make us saints. The
lights of heaven are made to serve him; they do it faithfully,
and shine in their season without fail. We are set as lights in
this world to serve God; but do we in like manner answer the end
of our creation? We do not: our light does not shine before God,
as his lights shine before us. We burn our Master's candles, but
do not mind our Master's work.

#20-25 God commanded the fish and fowl to be produced. This
command he himself executed. Insects, which are more numerous
than the birds and beasts, and as curious, seem to have been
part of this day's work. The Creator's wisdom and power are to
be admired as much in an ant as in an elephant. The power of
God's providence preserves all things, and fruitfulness is the
effect of his blessing.

#26-28 Man was made last of all the creatures: this was both an
honour and a favour to him. Yet man was made the same day that
the beasts were; his body was made of the same earth with
theirs; and while he is in the body, he inhabits the same earth
with them. God forbid that by indulging the body, and the
desires of it, we should make ourselves like the beasts that
perish! Man was to be a creature different from all that had
been hitherto made. Flesh and spirit, heaven and earth, must be
put together in him. God said, "Let us make man." Man, when he
was made, was to glorify the Father, Son, and Holy Ghost. Into
that great name we are baptized, for to that great name we owe
our being. It is the soul of man that especially bears God's
image. Man was made upright, #Ec 7:29|. His understanding saw
Divine things clearly and truly; there were no errors or
mistakes in his knowledge; his will consented at once, and in
all things, to the will of God. His affections were all regular,
and he had no bad appetites or passions. His thoughts were
easily brought and fixed to the best subjects. Thus holy, thus
happy, were our first parents in having the image of God upon
them. But how is this image of God upon man defaced! May the
Lord renew it upon our souls by his grace!

#29,30 Herbs and fruits must be man's food, including corn, and
all the products of the earth. Let God's people cast their care
upon him, and not be troubled about what they shall eat, and
what they shall drink. He that feeds his birds will not starve
his babes.

#31 When we come to think about our works, we find, to our
shame, that much has been very bad; but when God saw his work,
all was very good. Good, for it was all just as the Creator
would have it to be. All his works, in all places of his
dominion, bless him; and therefore, bless thou the Lord, O my
soul. Let us bless God for the gospel of Christ, and when we
consider his almighty power, let us sinners flee from the wrath
to come. If new-created unto the image of God in holiness, we
shall at length enter the "new heavens and new earth, wherein
dwelleth righteousness."
* The first sabbath. (1-3) Particulars about the creation. (4-7)
The planting of the garden of Eden. (8-14) Man is placed in it.
(15) God's command. (16,17) The animals named, The making of
woman, The Divine institution of marriage. (18-25)

#1-3 After six days, God ceased from all works of creation. In
miracles, he has overruled nature, but never changed its settled
course, or added to it. God did not rest as one weary, but as
one well pleased. Notice the beginning of the kingdom of grace,
in the sanctification, or keeping holy, of the sabbath day. The
solemn observing of one day in seven as a day of holy rest and
holy work, to God's honour, is the duty of all to whom God has
made known his holy sabbaths. At this time none of the human
race were in being but our first parents. For them the sabbath
was appointed; and clearly for all succeeding generations also.
The Christian sabbath, which we observe, is a seventh day, and
in it we celebrate the rest of God the Son, and the finishing
the work of our redemption.

#4-7 Here is a name given to the Creator, "Jehovah." Where the
word "LORD" is printed in capital letters in our English Bibles,
in the original it is "Jehovah." Jehovah is that name of God,
which denotes that he alone has his being of himself, and that
he gives being to all creatures and things. Further notice is
taken of plants and herbs, because they were made and appointed
to be food for man. The earth did not bring forth its fruits of
itself: this was done by Almighty power. Thus grace in the soul
grows not of itself in nature's soil, but is the work of God.
Rain also is the gift of God; it came not till the Lord God
caused it. Though God works by means, yet when he pleases he can
do his own work without them; and though we must not tempt God
in the neglect of means, we must trust God, both in the use and
in the want of means. Some way or other, God will water the
plants of his own planting. Divine grace comes down like the
dew, and waters the church without noise. Man was made of the
small dust, such as is on the surface of the earth. The soul was
not made of the earth, as the body: pity then that it should
cleave to the earth, and mind earthly things. To God we must
shortly give an account, how we have employed these souls; and
if it be found that we have lost them, though it were to gain
the world, we are undone for ever! Fools despise their own
souls, by caring for their bodies before their souls.

#8-14 The place fixed upon for Adam to dwell in, was not a
palace, but a garden. The better we take up with plain things,
and the less we seek things to gratify pride and luxury, the
nearer we approach to innocency. Nature is content with a
little, and that which is most natural; grace with less; but
lust craves every thing, and is content with nothing. No
delights can be satisfying to the soul, but those which God
himself has provided and appointed for it. Eden signifies
delight and pleasure. Wherever it was, it had all desirable
conveniences, without any inconvenience, though no other house
or garden on earth ever was so. It was adorned with every tree
pleasant to the sight, and enriched with every tree that yielded
fruit grateful to the taste and good for food. God, as a tender
Father, desired not only Adam's profit, but his pleasure; for
there is pleasure with innocency, nay there is true pleasure
only in innocency. When Providence puts us in a place of plenty
and pleasure, we ought to serve God with gladness of heart in
the good things he gives us. Eden had two trees peculiar to
itself. 1. There was the tree of life in the midst of the
garden. Of this man might eat and live. Christ is now to us the
Tree of life, #Re 2:7; 22:2|; and the Bread of life, #Joh
6:48,51|. 2. There was the tree of the knowledge of good and
evil, so called because there was a positive revelation of the
will of God about this tree, so that by it man might know moral
good and evil. What is good? It is good not to eat of this tree.
What is evil? It is evil to eat of this tree. In these two trees
God set before Adam good and evil, the blessing and the curse.
#15 After God had formed Adam, he put him in the garden. All
boasting was thereby shut out. Only he that made us can make us
happy; he that is the Former of our bodies, and the Father of
our spirits, and none but he, can fully provide for the
happiness of both. Even in paradise itself man had to work. None
of us were sent into the world to be idle. He that made our
souls and bodies, has given us something to work with; and he
that gave us this earth for our habitation, has made us
something to work upon. The sons and heirs of heaven, while in
this world, have something to do about this earth, which must
have its share of their time and thoughts; and if they do it
with an eye to God, they as truly serve him in it, as when they
are upon their knees. Observe that the husbandman's calling is
an ancient and honourable calling; it was needful even in
paradise. Also, there is true pleasure in the business God calls
us to, and employs us in. Adam could not have been happy if he
had been idle: it is still God's law, He that will not work has
no right to eat, #2Th 3:10|.

#16,17 Let us never set up our own will against the holy will of
God. There was not only liberty allowed to man, in taking the
fruits of paradise, but everlasting life made sure to him upon
his obedience. There was a trial appointed of his obedience. By
transgression he would forfeit his Maker's favour, and deserve
his displeasure, with all its awful effects; so that he would
become liable to pain, disease, and death. Worse than that, he
would lose the holy image of God, and all the comfort of his
favour; and feel the torment of sinful passions, and the terror
of his Maker's vengeance, which must endure for ever with his
never dying soul. The forbidding to eat of the fruit of a
particular tree was wisely suited to the state of our first
parents. In their state of innocence, and separated from any
others, what opportunity or what temptation had they to break
any of the ten commandments? The event proves that the whole
human race were concerned in the trial and fall of our first
parents. To argue against these things is to strive against
stubborn facts, as well as Divine revelation; for man is sinful,
and shows by his first actions, and his conduct ever afterwards,
that he is ready to do evil. He is under the Divine displeasure,
exposed to sufferings and death. The Scriptures always speak of
man as of this sinful character, and in this miserable state;
and these things are true of men in all ages, and of all
nations.

#18-25 Power over the creatures was given to man, and as a proof
of this he named them all. It also shows his insight into the
works of God. But though he was lord of the creatures, yet
nothing in this world was a help meet for man. From God are all
our helpers. If we rest in God, he will work all for good. God
caused deep sleep to fall on Adam; while he knows no sin, God
will take care that he shall feel no pain. God, as her Father,
brought the woman to the man, as his second self, and a help
meet for him. That wife, who is of God's making by special
grace, and of God's bringing by special providence, is likely to
prove a help meet for a man. See what need there is, both of
prudence and prayer in the choice of this relation, which is so
near and so lasting. That had need to be well done, which is to
be done for life. Our first parents needed no clothes for
covering against cold or heat, for neither could hurt them: they
needed none for ornament. Thus easy, thus happy, was man in his
state of innocency. How good was God to him! How many favours
did he load him with! How easy were the laws given to him! Yet
man, being in honour, understood not his own interest, but soon
became as the beasts that perish.
* The serpent deceives Eve. (1-5) Adam and Eve transgress the
Divine command, and fall into sin and misery. (6-8) God calls
upon Adam and Eve to answer. (9-13) The serpent cursed, The
promised Seed. (14,15) The punishment of mankind. (16-19) The
first clothing of mankind. (20,21) Adam and Eve are driven out
from paradise. (22-24)

#1-5 Satan assaulted our first parents, to draw them to sin, and
the temptation proved fatal to them. The tempter was the devil,
in the shape and likeness of a serpent. Satan's plan was to draw
our first parents to sin, and so to separate between them and
their God. Thus the devil was from the beginning a murderer, and
the great mischief maker. The person tempted was the woman: it
was Satan's policy to enter into talk with her when she was
alone. There are many temptations to which being alone gives
great advantage; but the communion of saints tends very much to
their strength and safety. Satan took advantage by finding her
near the forbidden tree. They that would not eat the forbidden
fruit, must not come near the forbidden tree. Satan tempted Eve,
that by her he might tempt Adam. It is his policy to send
temptations by hands we do not suspect, and by those that have
most influence upon us. Satan questioned whether it were a sin
or not, to eat of this tree. He did not disclose his design at
first, but he put a question which seemed innocent. Those who
would be safe, need to be shy of talking with the tempter. He
quoted the command wrong. He spoke in a taunting way. The devil,
as he is a liar, so he is a scoffer from the beginning; and
scoffers are his children. It is the craft of Satan to speak of
the Divine law as uncertain or unreasonable, and so to draw
people to sin; it is our wisdom to keep up a firm belief of
God's command, and a high respect for it. Has God said, Ye shall
not lie, nor take his name in vain, nor be drunk, &c.? Yes, I am
sure he has, and it is well said; and by his grace I will abide
by it. It was Eve's weakness to enter into this talk with the
serpent: she might have perceived by his question, that he had
no good design, and should therefore have started back. Satan
teaches men first to doubt, and then to deny. He promises
advantage from their eating this fruit. He aims to make them
discontented with their present state, as if it were not so good
as it might be, and should be. No condition will of itself bring
content, unless the mind be brought to it. He tempts them to
seek preferment, as if they were fit to be gods. Satan ruined
himself by desiring to be like the Most High, therefore he
sought to infect our first parents with the same desire, that he
might ruin them too. And still the devil draws people into his
interest, by suggesting to them hard thoughts of God, and false
hopes of advantage by sin. Let us, therefore, always think well
of God as the best good, and think ill of sin as the worst evil:
thus let us resist the devil, and he will flee from us.

#6-8 Observe the steps of the transgression: not steps upward,
but downward toward the pit. 1. She saw. A great deal of sin
comes in at the eye. Let us not look on that which we are in
danger of lusting after, #Mt 5:28|. 2. She took. It was her own
act and deed. Satan may tempt, but he cannot force; may persuade
us to cast ourselves down, but he cannot cast us down, #Mt 4:6|.
3. She did eat. When she looked perhaps she did not intend to
take; or when she took, not to eat: but it ended in that. It is
wisdom to stop the first motions of sin, and to leave it off
before it be meddled with. 4. She gave it also to her husband
with her. Those that have done ill, are willing to draw in
others to do the same. 5. He did eat. In neglecting the tree of
life, of which he was allowed to eat, and eating of the tree of
knowledge, which was forbidden, Adam plainly showed a contempt
of what God had bestowed on him, and a desire for what God did
not see fit to give him. He would have what he pleased, and do
what he pleased. His sin was, in one word, disobedience, #Ro
5:19|; disobedience to a plain, easy, and express command. He
had no corrupt nature within, to betray him; but had a freedom
of will, in full strength, not weakened or impaired. He turned
aside quickly. He drew all his posterity into sin and ruin. Who
then can say that Adam's sin had but little harm in it? When too
late, Adam and Eve saw the folly of eating forbidden fruit. They
saw the happiness they fell from, and the misery they were
fallen into. They saw a loving God provoked, his grace and
favour forfeited. See here what dishonour and trouble sin is; it
makes mischief wherever it gets in, and destroys all comfort.
Sooner or later it will bring shame; either the shame of true
repentance, which ends in glory, or that shame and everlasting
contempt, to which the wicked shall rise at the great day. See
here what is commonly the folly of those that have sinned. They
have more care to save their credit before men, than to obtain
their pardon from God. The excuses men make to cover and lessen
their sins, are vain and frivolous; like the aprons of
fig-leaves, they make the matter never the better: yet we are
all apt to cover our transgressions as Adam. Before they sinned,
they would have welcomed God's gracious visits with humble joy;
but now he was become a terror to them. No marvel that they
became a terror to themselves, and full of confusion. This shows
the falsehood of the tempter, and the frauds of his temptations.
Satan promised they should be safe, but they cannot so much as
think themselves so! Adam and Eve were now miserable comforters
to each other!

#9-13 Observe the startling question, Adam, where art thou?
Those who by sin go astray from God, should seriously consider
where they are; they are afar off from all good, in the midst of
their enemies, in bondage to Satan, and in the high road to
utter ruin. This lost sheep had wandered without end, if the
good Shepherd had not sought after him, and told him, that where
he was straying he could not be either happy or easy. If sinners
will but consider where they are, they will not rest till they
return to God. It is the common fault and folly of those that
have done ill, when questioned about it, to acknowledge only
that which is so manifest that they cannot deny it. Like Adam,
we have reason to be afraid of approaching to God, if we are not
covered and clothed with the righteousness of Christ. Sin
appears most plainly in the glass of the commandment, therefore
God set it before Adam; and in it we should see our faces. But
instead of acknowledging the sin in its full extent, and taking
shame to themselves, Adam and Eve excuse the sin, and lay the
shame and blame on others. There is a strange proneness in those
that are tempted, to say, they are tempted of God; as if our
abuse of God's gifts would excuse our breaking God's laws. Those
who are willing to take the pleasure and profit of sin, are
backward to take the blame and shame of it. Learn hence, that
Satan's temptations are all beguilings; his arguments are all
deceits; his allurements are all cheats; when he speaks fair,
believe him not. It is by the deceitfulness of sin the heart is
hardened. See #Ro 7:11; Heb 3:13|. But though Satan's subtlety
may draw us into sin, yet it will not justify us in sin. Though
he is the tempter, we are the sinners. Let it not lessen our
sorrow for sin, that we were beguiled into it; but let it
increase our self-indignation, that we should suffer ourselves
to be deceived by a known cheat, and a sworn enemy, who would
destroy our souls.

#14,15 God passes sentence; and he begins where the sin began,
with the serpent. The devil's instruments must share in the
devil's punishments. Under the cover of the serpent, the devil
is sentenced to be degraded and accursed of God; detested and
abhorred of all mankind: also to be destroyed and ruined at last
by the great Redeemer, signified by the breaking of his head.
War is proclaimed between the Seed of the woman and the seed of
the serpent. It is the fruit of this enmity, that there is a
continual warfare between grace and corruption, in the hearts of
God's people. Satan, by their corruptions, buffets them, sifts
them, and seeks to devour them. Heaven and hell can never be
reconciled, nor light and darkness; no more can Satan and a
sanctified soul. Also, there is a continual struggle between the
wicked and the godly in this world. A gracious promise is here
made of Christ, as the Deliverer of fallen man from the power of
Satan. Here was the drawn of the gospel day: no sooner was the
wound given, than the remedy was provided and revealed. This
gracious revelation of a Saviour came unasked, and unlooked for.
Without a revelation of mercy, giving some hope of forgiveness,
the convinced sinner would sink into despair, and be hardened.
By faith in this promise, our first parents, and the patriarchs
before the flood, were justified and saved. Notice is given
concerning Christ. 1. His incarnation, or coming in the flesh.
It speaks great encouragement to sinners, that their Saviour is
the Seed of the woman, bone of our bone, #Heb 2:11,14|. 2. His
sufferings and death; pointed at in Satan's bruising his heel,
that is, his human nature. And Christ's sufferings are continued
in the sufferings of the saints for his name. The devil tempts
them, persecutes and slays them; and so bruises the heel of
Christ, who is afflicted in their afflictions. But while the
heel is bruised on earth, the Head is in heaven. 3. His victory
over Satan thereby. Christ baffled Satan's temptations, rescued
souls out of his hands. By his death he gave a fatal blow to the
devil's kingdom, a wound to the head of this serpent that cannot
be healed. As the gospel gains ground, Satan falls.

#16-19 The woman, for her sin, is condemned to a state of
sorrow, and of subjection; proper punishments of that sin, in
which she had sought to gratify the desire of her eye, and of
the flesh, and her pride. Sin brought sorrow into the world;
that made the world a vale of tears. No wonder our sorrows are
multiplied, when our sins are so. He shall rule over thee, is
but God's command, Wives, be subject to your own husbands. If
man had not sinned, he would always have ruled with wisdom and
love; if the woman had not sinned, she would always have obeyed
with humility and meekness. Adam laid the blame on his wife; but
though it was her fault to persuade him to eat the forbidden
fruit, it was his fault to hearken to her. Thus men's frivolous
pleas will, in the day of God's judgment, be turned against
them. God put marks of displeasure on Adam. 1. His habitation is
cursed. God gave the earth to the children of men, to be a
comfortable dwelling; but it is now cursed for man's sin. Yet
Adam is not himself cursed, as the serpent was, but only the
ground for his sake. 2. His employments and enjoyments are
embittered to him. Labour is our duty, which we must faithfully
perform; it is part of man's sentence, which idleness daringly
defies. Uneasiness and weariness with labour are our just
punishment, which we must patiently submit to, since they are
less than our iniquity deserves. Man's food shall become
unpleasant to him. Yet man is not sentenced to eat dust as the
serpent, only to eat the herb of the field. 3. His life also is
but short; considering how full of trouble his days are, it is
in favour to him that they are few. Yet death being dreadful to
nature, even when life is unpleasant, that concludes the
punishment. Sin brought death into the world: if Adam had not
sinned, he had not died. He gave way to temptation, but the
Saviour withstood it. And how admirably the satisfaction of our
Lord Jesus, by his death and sufferings, answered the sentence
passed on our first parents! Did travailing pains come with sin?
We read of the travail of Christ's soul, #Isa 53:11|; and the
pains of death he was held by, are so called, #Ac 2:24|. Did
subjection came in with sin? Christ was made under the law, #Ga
4:4|. Did the curse come in with sin? Christ was made a curse
for us, he died a cursed death, #Ga 3:13|. Did thorns come in
with sin? He was crowned with thorns for us. Did sweat come in
with sin? He sweat for us, as it had been great drops of blood.
Did sorrow come in with sin? He was a man of sorrows; his soul
was, in his agony, exceeding sorrowful. Did death come in with
sin? He became obedient unto death. Thus is the plaster as wide
as the wound. Blessed be God for his Son our Lord Jesus Christ.

#20,21 God named the man, and called him Adam, which signifies
red earth; Adam named the woman, and called her Eve, that is,
life. Adam bears the name of the dying body, Eve of the living
soul. Adam probably had regard to the blessing of a Redeemer,
the promised Seed, in calling his wife Eve, or life; for He
should be the life of all believers, and in Him all the families
of the earth should be blessed. See also God's care for our
first parents, notwithstanding their sin. Clothes came in with
sin. Little reason have we to be proud of our clothes, which are
but the badges of our shame. When God made clothes for our first
parents, he made them warm and strong, but coarse and very
plain; not robes of scarlet, but coats of skin. Let those that
are meanly clad, learn from hence not to complain. Having food
and a covering, let them be content; they are as well off as
Adam and Eve. And let those that are finely clad, learn not to
make the putting on of apparel their adorning. The beasts, from
whose skins they were clothed, it is supposed were slain, not
for man's food, but for sacrifice, to typify Christ, the great
Sacrifice. Adam and Eve made for themselves aprons of
fig-leaves, a covering too narrow for them to wrap themselves
in, #Isa 28:20|. Such are all the rags of our own righteousness.
But God made them coats of skin, large, strong, durable, and fit
for them: such is the righteousness of Christ; therefore put ye
on the Lord Jesus Christ.

#22-24 God bid man go out; told him he should no longer occupy
and enjoy that garden: but man liked the place, and was
unwilling to leave it, therefore God made him go out. This
signified the shutting out of him, and all his guilty race, from
that communion with God, which was the bliss and glory of
paradise. But man was only sent to till the ground out of which
he was taken. He was sent to a place of toil, not to a place of
torment. Our first parents were shut out from the privileges of
their state of innocency, yet they were not left to despair. The
way to the tree of life was shut. It was henceforward in vain
for him and his to expect righteousness, life, and happiness, by
the covenant of works; for the command of that covenant being
broken, the curse of it is in full force: we are all undone, if
we are judged by that covenant. God revealed this to Adam, not
to drive him to despair, but to quicken him to look for life and
happiness in the promised Seed, by whom a new and living way
into the holiest is laid open for us.
* The birth, employment, and religion of Cain and Abel. (1-7)
Cain murders Abel, The curse of Cain. (8-15) The conduct of
Cain, His family. (16-18) Lamech and his wives, The skill of
Cain's descendants. (19-24) The birth of another son and
grandson of Adam. (25,26)

#1-7 When Cain was born, Eve said, I have gotten a man from the
Lord. Perhaps she thought that this was the promised seed. If
so, she was woefully disappointed. Abel signifies vanity: when
she thought she had the promised seed in Cain, whose name
signifies possession, she was so taken up with him that another
son was as vanity to her. Observe, each son had a calling. It is
the will of God for every one to have something to do in this
world. Parents ought to bring up their children to work. Give
them a Bible and a calling, said good Mr. Dod, and God be with
them. We may believe that God commanded Adam, after the fall, to
shed the blood of innocent animals, and after their death to
burn part or the whole of their bodies by fire. Thus that
punishment which sinners deserve, even the death of the body,
and the wrath of God, of which fire is a well-known emblem, and
also the sufferings of Christ, were prefigured. Observe that the
religious worship of God is no new invention. It was from the
beginning; it is the good old way, #Jer 6:16|. The offerings of
Cain and Abel were different. Cain showed a proud, unbelieving
heart. Therefore he and his offering were rejected. Abel came as
a sinner, and according to God's appointment, by his sacrifice
expressing humility, sincerity, and believing obedience. Thus,
seeking the benefit of the new covenant of mercy, through the
promised Seed, his sacrifice had a token that God accepted it.
Abel offered in faith, and Cain did not, #Heb 11:4|. In all ages
there have been two sorts of worshippers, such as Cain and Abel;
namely, proud, hardened despisers of the gospel method of
salvation, who attempt to please God in ways of their own
devising; and humble believers, who draw near to him in the way
he has revealed. Cain indulged malignant anger against Abel. He
harboured an evil spirit of discontent and rebellion against
God. God notices all our sinful passions and discontents. There
is not an angry, envious, or fretful look, that escapes his
observing eye. The Lord reasoned with this rebellious man; if he
came in the right way, he should be accepted. Some understand
this as an intimation of mercy. "If thou doest not well, sin,
that is, the sin-offering, lies at the door, and thou mayest
take the benefit of it." The same word signifies sin, and a
sacrifice for sin. "Though thou hast not done well, yet do not
despair; the remedy is at hand." Christ, the great sin-offering,
is said to stand at the door, #Re 3:20|. And those well deserve
to perish in their sins, that will not go to the door to ask for
the benefit of this sin-offering. God's acceptance of Abel's
offering did not change the birthright, and make it his; why
then should Cain be so angry? Sinful heats and disquiets vanish
before a strict and fair inquiry into the cause.

#8-15 Malice in the heart ends in murder by the hands. Cain slew
Abel, his own brother, his own mother's son, whom he ought to
have loved; his younger brother, whom he ought to have
protected; a good brother, who had never done him any wrong.
What fatal effects were these of our first parents' sin, and how
must their hearts have been filled with anguish! Observe the
pride, unbelief, and impenitence of Cain. He denies the crime,
as if he could conceal it from God. He tries to cover a
deliberate murder with a deliberate lie. Murder is a crying sin.
Blood calls for blood, the blood of the murdered for the blood
of the murderer. Who knows the extent and weight of a Divine
curse, how far it reaches, how deep it pierces? Only in Christ
are believers saved from it, and inherit the blessing. Cain was
cursed from the earth. He found his punishment there where he
chose his portion, and set his heart. Every creature is to us
what God makes it, a comfort or a cross, a blessing or a curse.
The wickedness of the wicked brings a curse upon all they do,
and all they have. Cain complains not of his sin, but of his
punishment. It shows great hardness of heart to be more
concerned about our sufferings than our sins. God has wise and
holy ends in prolonging the lives even of very wicked men. It is
in vain to inquire what was the mark set upon Cain. It was
doubtless known, both as a brand of infamy on Cain, and a token
from God that they should not kill him. Abel, being dead, yet
speaketh. He tells the heinous guilt of murder, and warns us to
stifle the first risings of wrath, and teaches us that
persecution must be expected by the righteous. Also, that there
is a future state, and an eternal recompence to be enjoyed,
through faith in Christ and his atoning sacrifice. And he tells
us the excellency of faith in the atoning sacrifice and blood of
the Lamb of God. Cain slew his brother, because his own works
were evil, and his brother's righteous, #1Jo 3:12|. In
consequence of the enmity put between the Seed of the woman and
the seed of the serpent, the war broke out, which has been waged
ever since. In this war we are all concerned, none are neuter;
our Captain has declared, He that is not with me is against me.
Let us decidedly, yet in meekness, support the cause of truth
and righteousness against Satan.
#16-18 Cain cast off all fear of God, and attended no more on
God's ordinances. Hypocritical professors, who dissemble and
trifle with God, are justly left to themselves to do something
grossly scandalous. So they throw off that form of godliness to
which they have been a reproach, and of which they deny the
power. Cain went out from the presence of the Lord, and we never
find that he came into it again, to his comfort. The land Cain
dwelt in was called the land of Nod, which means, 'shaking,' or
'trembling,' and so shows the restlessness and uneasiness of his
own spirit, or 'the land of a vagabond:' they that depart from
God cannot find rest any where else. Those on earth who looked
for the heavenly city, chose to dwell in tabernacles or tents;
but Cain, as not minding that city, built one on earth. Thus all
who are cursed of God seek their settlement and satisfaction
here below.

#19-24 One of Cain's wicked race is the first recorded, as
having broken the law of marriage. Hitherto, one man had but one
wife at a time; but Lamech took two. Worldly things, are the only
things that carnal, wicked people set their hearts upon, and are
most clever and industrious about. So it was with this race of
Cain. Here was a father of shepherds, and a father of musicians,
but not a father of the faithful. Here is one to teach about
brass and iron, but none to teach the good knowledge of the
Lord: here are devices how to be rich, and how to be mighty, and
how to be merry; but nothing of God, of his fear and service.
Present things fill the heads of most. Lamech had enemies, whom
he had provoked. He draws a comparison betwixt himself and his
ancestor Cain; and flatters himself that he is much less
criminal. He seems to abuse the patience of God in sparing Cain,
into an encouragement to expect that he may sin unpunished.

#25,26 Our first parents were comforted in their affliction by
the birth of a son, whom they called Seth, that is, 'set,'
'settled,' or 'placed;' in his seed mankind should continue to
the end of time, and from him the Messiah should descend. While
Cain, the head of the apostasy, is made a wanderer, Seth, from
whom the true church was to come, is one fixed. In Christ and
his church is the only true settlement. Seth walked in the steps
of his martyred brother Abel; he was a partaker of like precious
faith in the righteousness of our God and Saviour Jesus Christ,
and so became a fresh witness of the grace and influence of God
the Holy Spirit. God gave Adam and Eve to see the revival of
religion in their family. The worshippers of God began to do
more in religion; some, by an open profession of true religion,
protested against the wickedness of the world around. The worse
others are, the better we should be, and the more zealous. Then
began the distinction between professors and profane, which has
been kept up ever since, and will be, while the world stands.
* Adam and Seth. (1-5) The patriarchs from Seth to Enoch. (6-20)
Enoch. (21-24) Methuselah to Noah. (25-32)

#1-5 Adam was made in the image of God; but when fallen he begat
a son in his own image, sinful and defiled, frail, wretched, and
mortal, like himself. Not only a man like himself, consisting of
body and soul, but a sinner like himself. This was the reverse
of that Divine likeness in which Adam was made; having lost it,
he could not convey it to his seed. Adam lived, in all, 930
years; and then died, according to the sentence passed upon him,
"To dust thou shalt return." Though he did not die in the day he
ate forbidden fruit, yet in that very day he became mortal. Then
he began to die; his whole life after was but a reprieve, a
forfeited, condemned life; it was a wasting, dying life. Man's
life is but dying by degrees.

#6-20 Concerning each of these, except Enoch, it is said, "and
he died." It is well to observe the deaths of others. They all
lived very long; not one of them died till he had seen almost
eight hundred years, and some of them lived much longer; a great
while for an immortal soul to be a prisoner in a house of clay.
The present life surely was not to them such a burden as it
commonly is now, else they would have been weary of it. Nor was
the future life so clearly revealed then, as it now under the
gospel, else they would have been urgent to remove to it. All
the patriarchs that lived before the flood, except Noah, were
born before Adam died. From him they might receive a full
account of the creation, the fall, the promise, and the Divine
precepts about religious worship and a religious life. Thus God
kept up in his church the knowledge of his will.

#21-24 Enoch was the seventh from Adam. Godliness is walking
with God: which shows reconciliation to God, for two cannot walk
together except they be agreed, #Am 3:3|. It includes all the
parts of a godly, righteous, and sober life. To walk with God,
is to set God always before us, to act as always under his eye.
It is constantly to care, in all things to please God, and in
nothing to offend him. It is to be followers of him as dear
children. The Holy Spirit, instead of saying, Enoch lived, says,
Enoch walked with God. This was his constant care and work;
while others lived to themselves and the world, he lived to God.
It was the joy of his life. Enoch was removed to a better world.
As he did not live like the rest of mankind, so he did not leave
the world by death as they did. He was not found, because God
had translated him, #Heb 11:5|. He had lived but 365 years,
which, as men's ages were then, was but the midst of a man's
days. God often takes those soonest whom he loves best; the time
they lose on earth, is gained in heaven, to their unspeakable
advantage. See how Enoch's removal is expressed: he was not, for
God took him. He was not any longer in this world; he was
changed, as the saints shall be, who are alive at Christ's
second coming. Those who begin to walk with God when young, may
expect to walk with him long, comfortably, and usefully. The
true christian's steady walk in holiness, through many a year,
till God takes him, will best recommend that religion which many
oppose and many abuse. And walking with God well agrees with the
cares, comforts, and duties of life.

#25-32 Methuselah signifies, 'he dies, there is a dart,' 'a
sending forth,' namely, of the deluge, which came the year that
Methuselah died. He lived 969 years, the longest that any man
ever lived on earth; but the longest liver must die at last.
Noah signifies rest; his parents gave him that name, with a
prospect of his being a great blessing to his generation.
Observe his father's complaint of the calamitous state of human
life, by the entrance of sin, and the curse of sin. Our whole
life is spent in labour, and our time filled up with continual
toil. God having cursed the ground, it is as much as some can
do, with the utmost care and pains, to get a hard livelihood out
of it. Lamech hoped for relief by the birth of this son, "This same shall
comfort us." It signifies not only that desire and expectation
which parents generally have about their children, that they
will be comforts to them and helpers, though they often prove
otherwise; but it signifies also a prospect of something more.
Is Christ ours? Is heaven ours? We need better comforters under
our toil and sorrow, than the dearest relations and the most
promising offspring; may we seek and find comforts in Christ.
* The wickedness of the world which provoked God's wrath. (1-7)
Noah finds grace. (8-11) Noah warned of the flood, The
directions respecting the ark. (12-21) Noah's faith and
obedience. (22)

#1-7 The most remarkable thing concerning the old world, is the
destroying of it by the deluge, or flood. We are told of the
abounding iniquity of that wicked world: God's just wrath, and
his holy resolution to punish it. In all ages there has been a
peculiar curse of God upon marriages between professors of true
religion and its avowed enemies. The evil example of the ungodly
party corrupts or greatly hurts the other. Family religion is
put an end to, and the children are trained up according to the
worldly maxims of that parent who is without the fear of God. If
we profess to be the sons and daughters of the Lord Almighty, we
must not marry without his consent. He will never give his
blessing, if we prefer beauty, wit, wealth, or worldly honours,
to faith and holiness. The Spirit of God strove with men, by
sending Enoch, Noah, and perhaps others, to preach to them; by
waiting to be gracious, notwithstanding their rebellions; and by
exciting alarm and convictions in their consciences. But the
Lord declared that his Spirit should not thus strive with men
always; he would leave them to be hardened in sin, and ripened
for destruction. This he determined on, because man was flesh:
not only frail and feeble, but carnal and depraved; having
misused the noble powers of his soul to gratify his corrupt
inclinations. God sees all the wickedness that is among the
children of men; it cannot be hid from him now; and if it be not
repented of, it shall be made known by him shortly. The
wickedness of a people is great indeed, when noted sinners are
men renowned among them. Very much sin was committed in all
places, by all sorts of people. Any one might see that the
wickedness of man was great: but God saw that every imagination,
or purpose, of the thoughts of man's heart, was only evil
continually. This was the bitter root, the corrupt spring. The
heart was deceitful and desperately wicked; the principles were
corrupt; the habits and dispositions evil. Their designs and
devices were wicked. They did evil deliberately, contriving how
to do mischief. There was no good among them. God saw man's
wickedness as one injured and wronged by it. He saw it as a
tender father sees the folly and stubbornness of a rebellious
and disobedient child, which grieves him, and makes him wish he
had been childless. The words here used are remarkable; they are
used after the manner of men, and do not mean that God can
change, or be unhappy. Does God thus hate our sin? And shall not
we be grieved to the heart for it? Oh that we may look on Him
whom we have grieved, and mourn! God repented that he had made
man; but we never find him repent that he redeemed man. God
resolves to destroy man: the original word is very striking, 'I
will wipe off man from the earth,' as dirt or filth is wiped off
from a place which should be clean, and is thrown to the
dunghill, the proper place for it. God speaks of man as his own
creature, when he resolves upon his punishment. Those forfeit
their lives who do not answer the end of their living. God
speaks of resolution concerning men, after his Spirit had been
long striving with them in vain. None are punished by the
justice of God, but those who hate to be reformed by the grace
of God.
#8-11 Noah did not find favour in the eyes of men; they hated
and persecuted him, because both by his life and preaching he
condemned the world: but he found grace in the eyes of the Lord,
and this made him more truly honourable than the men of renown.
Let this be our chief desire, let us labour that we may be
accepted of him. When the rest of the world was wicked, Noah
kept his integrity. God's good-will towards Noah produced this
good work in him. He was a just man, that is, justified before
God, by faith in the promised Seed. As such he was made holy,
and had right principles; and was righteous in his conversation.
He was not only honest, but devout; it was his constant care to
do the will of God. God looks down upon those with an eye of
favour, who sincerely look up to him with an eye of faith. It is
easy to be religious when religion is in fashion; but it shows
strong faith and resolution, to swim against the stream, and to
appear for God when no one else appears for him; Noah did so.
All kinds of sin were found among men. They corrupted God's
worship. Sin fills the earth with violence, and this fully
justified God's resolution to destroy the world. The contagion
spread. When wickedness is become general, ruin is not far off;
while there is a remnant of praying people in a nation, to empty
the measure as it fills, judgments may be long kept off; but
when all hands are at work to pull down the fences, by sin, and
none stand in the gap to make up the breach, what can be
expected but a flood of wrath?

#12-21 God told Noah his purpose to destroy the wicked world by
water. The secret of the Lord is with them that fear him, #Ps
25:14|. It is with all believers, enabling them to understand
and apply the declarations and warnings of the written word. God
chose to do it by a flood of waters, which should drown the
world. As he chooses the rod with which he corrects his
children, so he chooses the sword with which he cuts off his
enemies. God established his covenant with Noah. This is the
first place in the Bible where the word 'covenant' is found; it
seems to mean, 1. The covenant of providence; that the course of
nature shall be continued to the end of time. 2. The covenant of
grace; that God would be a God to Noah, and that out of his seed
God would take to himself a people. God directed Noah to make an
ark. This ark was like the hulk of a ship, fitted to float upon
the waters. It was very large, half the size of St. Paul's
cathedral, and would hold more than eighteen of the largest
ships now used. God could have secured Noah without putting him
to any care, or pains, or trouble; but employed him in making
that which was to be the means to preserve him, for the trial of
his faith and obedience. Both the providence of God, and the
grace of God, own and crown the obedient and diligent. God gave
Noah particular orders how to make the ark, which could not
therefore but be well fitted for the purpose. God promised Noah
that he and his family should be kept alive in the ark. What we
do in obedience to God, we and our families are likely to have
the benefit of. The piety of parents gets their children good in
this life, and furthers them in the way to eternal life, if they
improve it.

#22 Noah's faith triumphed over all corrupt reasonings. To rear
so large a building, such a one as he never saw, and to provide
food for the living creatures, would require from him a great
deal of care, and labour, and expense. His neighbours would
laugh at him. But all such objections, Noah, by faith, got over;
his obedience was ready and resolute. Having begun to build, he
did not leave off till he had finished: so did he, and so must
we do. He feared the deluge, and therefore prepared the ark. And
in the warning given to Noah, there is a more solemn warning
given to us, to flee from the wrath to come, which will sweep
the world of unbelievers into the pit of destruction. Christ,
the true Noah, which same shall comfort us, hath by his
sufferings already prepared the ark, and kindly invites us by
faith to enter in. While the day of his patience continues, let
us hear and obey his voice.
* Noah, and his family and the living creatures, enter the ark,
and the flood begins. (1-12) Noah shut in the ark. (13-16) The
increase of the flood for forty days. (17-20) All flesh is
destroyed by the flood. (21-24)

#1-12 The call to Noah is very kind, like that of a tender
father to his children to come in-doors when he sees night or a
storm coming. Noah did not go into the ark till God bade him,
though he knew it was to be his place of refuge. It is very
comfortable to see God going before us in every step we take.
Noah had taken a great deal of pains to build the ark, and now
he was himself kept alive in it. What we do in obedience to the
command of God, and in faith, we ourselves shall certainly have
the comfort of, first or last. This call to Noah reminds us of
the call the gospel gives to poor sinners. Christ is an ark, in
whom alone we can be safe, when death and judgment approach. The
word says, "Come;" ministers say, "Come;" the Spirit says,
"Come, come into the Ark." Noah was accounted righteous, not for
his own righteousness, but as an heir of the righteousness which
is by faith, #Heb 11:7|. He believed the revelation of a
saviour, and sought and expected salvation through Him alone.
Thus was he justified by faith, and received that Spirit whose
fruit is in all goodness; but if any man have not the Spirit of
Christ, he is none of his. After the hundred and twenty years,
God granted seven days' longer space for repentance. But these
seven days were trifled away, like all the rest. It shall be but
seven days. They had only one week more, one sabbath more to
improve, and to consider the things that belonged to their
peace. But it is common for those who have been careless of
their souls during the years of their health, when they have
looked upon death at a distance, to be as careless during the
days, the few days of their sickness, when they see death
approaching; their hearts being hardened by the deceitfulness of
sin. As Noah prepared the ark by faith in the warning given that
the flood would come, so he went into it, by faith in this
warning that it would come quickly. And on the day Noah was
securely fixed in the ark, the fountains of the great deep were
broken up. The earth had within it those waters, which, at God's
command, sprang up and flooded it; and thus our bodies have in
themselves those humours, which, when God pleases, become the
seeds and springs of mortal diseases. The windows of heaven were
opened, and the waters which were above the firmament, that is,
in the air, were poured out upon the earth. The rain comes down
in drops; but such rains fell then, as were never known before
or since. It rained without stop or abatement, forty days and
forty nights, upon the whole earth at once. As there was a
peculiar exercise of the almighty power of God in causing the
flood, it is vain and presumptuous to attempt explaining the
method of it, by human wisdom.

#13-16 The ravenous creatures were made mild and manageable;
yet, when this occasion was over, they were of the same kind as
before; for the ark did not alter their natures. Hypocrites in
the church, who outwardly conform to the laws of that ark, are
yet unchanged; and it will appear, one time or other, what kind
they are after. God continued his care of Noah. God shut the
door, to secure him and keep him safe in the ark; also to keep
all others for ever out. In what manner this was done, God has
not been pleased to make known. There is much of our gospel duty
and privilege to be seen in Noah's safety in the ark. The
apostle makes it a type of christian baptism, #1Pe 3:20,21|.
Observe then, it is our great duty, in obedience to the gospel
call, by a lively faith in Christ, to come into that way of
salvation which God has provided for poor sinners. Those that
come into the ark, should bring as many as they can with them,
by good instructions, by persuasions, and by good examples.
There is room enough in Christ for all comers. God put Adam into
paradise, but did not shut him in, so he threw himself out; but
when God put Noah into the ark, and so when he brings a soul to
Christ, the salvation is sure: it is not in our own keeping, but
in the Mediator's hand. But the door of mercy will shortly be
shut against those that now make light of it. Knock now, and it
shall be opened, #Lu 13:25|.

#17-20 The flood was increasing forty days. The waters rose so
high, that the tops of the highest mountains were overflowed
more than twenty feet. There is no place on earth so high as to
set men out of the reach of God's judgments. God's hand will
find out all his enemies, #Ps 21:8|. When the flood thus
increased, Noah's ark was lifted up, and the waters which broke
down every thing else, bore up the ark. That which to
unbelievers betokens death unto death, to the faithful betokens
life unto life.

#21-24 All the men, women, and children, that were in the world,
excepting those in the ark, died. We may easily imagine what
terror seized them. Our Saviour tells us, that till the very day
that the flood came, they were eating and drinking, #Lu
17:26,27|; they were deaf and blind to all Divine warnings. In
this posture death surprised them. They were convinced of their
folly when it was too late. We may suppose they tried all ways
and means possible to save themselves, but all in vain. And
those that are not found in Christ, the Ark, are certainly
undone, undone for ever. Let us pause, and consider this
tremendous judgment! Who can stand before the Lord when he is
angry? The sin of sinners will be their ruin, first or last, if
not repented of. The righteous God knows how to bring ruin upon
the world of the ungodly, #2Pe 2:5|. How tremendous will be the
day of judgment and perdition of ungodly men! Happy they who are
part of Christ's family, and safe with him as such; they may
look forward without dismay, and rejoice that they shall
triumph, when fire shall burn up the earth, and all that therein
is. We are apt to suppose some favourable distinctions in our
own case or character; but if we neglect, refuse, or abuse the
salvation of Christ, we shall, notwithstanding such fancied
advantages, be destroyed in the common ruin of an unbelieving
world.
* God remembers Noah, and dries up the waters. (1-3) The ark
rests on Ararat, Noah sends forth a raven and a dove. (4-12)
Noah being commanded, goes out of the ark. (13-19) Noah offers
sacrifice, God promises to curse the earth no more. (20-22)

#1-3 The whole race of mankind, except Noah and his family, were
now dead, so that God's remembering Noah, was the return of his
mercy to mankind, of whom he would not make a full end. The
demands of Divine justice had been answered by the ruin of
sinners. God sent his wind to dry the earth, and seal up his
waters. The same hand that brings the desolation, must bring the
deliverance; to that hand, therefore, we must ever look. When
afflictions have done the work for which they are sent, whether
killing work or curing work, they will be taken away. As the
earth was not drowned in a day, so it was not dried in a day.
God usually works deliverance for his people gradually, that the
day of small things may not be despised, nor the day of great
things despaired of.

#4-12 The ark rested upon a mountain, whither it was directed by
the wise and gracious providence of God, that might rest the
sooner. God has times and places of rest for his people after
their tossing; and many times he provides for their seasonable
and comfortable settlement, without their own contrivance, and
quite beyond their own foresight. God had told Noah when the
flood would come, yet he did not give him an account by
revelation, at what times and by what steps it should go away.
The knowledge of the former was necessary to his preparing the
ark; but the knowledge of the latter would serve only to gratify
curiosity; and concealing it from him would exercise his faith
and patience. Noah sent forth a raven from the ark, which went
flying about, and feeding on the carcasses that floated. Noah
then sent forth a dove, which returned the first time without
good news; but the second time, she brought an olive leaf in her
bill, plucked off, plainly showing that trees, fruit trees,
began to appear above water. Noah sent forth the dove the second
time, seven days after the first, and the third time was after
seven days also; probably on the sabbath day. Having kept the
sabbath with his little church, he expected especial blessings
from Heaven, and inquired concerning them. The dove is an emblem
of a gracious soul, that, finding no solid peace of satisfaction
in this deluged, defiling world, returns to Christ as to its
ark, as to its Noah, its rest. The defiling world, returns to
Christ as to its ark, as to its Noah, its rest. The carnal
heart, like the raven, takes up with the world, and feeds on the
carrion it finds there; but return thou to my rest, O my soul;
to thy Noah, so the word is, #Ps 116:7|. And as Noah put forth
his hand, and took the dove, and pulled her to him, into the
ark, so Christ will save, and help, and welcome those that flee
to him for rest.
#13-19 God consults our benefit, rather than our desires; he
knows what is good for us better than we do for ourselves, and
how long it is fit our restraints should continue, and desired
mercies should be delayed. We would go out of the ark before the
ground is dried; and perhaps, if the door, is shut, are ready to
thrust off the covering, and to climb up some other way; but
God's time of showing mercy is the best time. As Noah had a
command to go into the ark, so, how tedious soever his
confinement there was, he would wait for a command to go out of
it again. We must in all our ways acknowledge God, and set him
before us in all our removals. Those only go under God's
protection, who follow God's direction, and submit to him.

#20-22 Noah was now gone out into a desolate world, where, one
might have thought, his first care would have been to build a
house for himself, but he begins with an alter for God. He
begins well, that begins with God. Though Noah's stock of cattle
was small, and that saved at great care and pains, yet he did
not grudge to serve God out of it. Serving God with our little
is the way to make it more; we must never think that is wasted
with which God is honoured. The first thing done in the new
world was an act of worship. We are now to express our
thankfulness, not by burnt-offerings, but by praise, and pious
devotions and conversation. God was well pleased with what was
done. But the burning flesh could no more please God, than the
blood of bulls and goats, except as typical of the sacrifice of
Christ, and expressing Noah's humble faith and devotedness to
God. The flood washed away the race of wicked men, but it did
not remove sin from man's nature, who being conceived and born
in sin, thinks, devises, and loves wickedness, even from his
youth, and that as much since the flood as before. But God
graciously declared he never would drown the world again. While
the earth remains, and man upon it, there shall be summer and
winter. It is plain that this earth is not to remain always. It,
and all the works in it, must shortly be burned up; and we look
for new heavens and a new earth, when all these things shall be
dissolved. But as long as it does remain, God's providence will
cause the course of times and seasons to go on, and makes each
to know its place. And on this word we depend, that thus it
shall be. We see God's promises to the creatures made good, and
may infer that his promises to all believers shall be so.
* God blesses Noah, and grants flesh for food. (1-3) Blood, and
murder forbidden. (4-7) God's covenant by the rainbow. (8-17)
Noah plants a vineyard, is drunken and mocked by Ham. (18-23)
Noah curses Canaan, blesses Shem, prays for Japheth, His death.
(24-29)

#1-3 The blessing of God is the cause of our doing well. On him
we depend, to him we should be thankful. Let us not forget the
advantage and pleasure we have from the labour of beasts, and
which their flesh affords. Nor ought we to be less thankful for
the security we enjoy from the savage and hurtful beasts,
through the fear of man which God has fixed deep in them. We see
the fulfilment of this promise every day, and on every side.
This grant of the animals for food fully warrants the use of
them, but not the abuse of them by gluttony, still less by
cruelty. We ought not to pain them needlessly whilst they live,
nor when we take away their lives.

#4-7 The main reason of forbidding the eating of blood,
doubtless was because the shedding of blood in sacrifices was to
keep the worshippers in mind of the great atonement; yet it
seems intended also to check cruelty, lest men, being used to
shed and feed upon the blood of animals, should grow unfeeling
to them, and be less shocked at the idea of shedding human
blood. Man must not take away his own life. Our lives are God's,
and we must only give them up when he pleases. If we in any way
hasten our own death, we are accountable to God for it. When God
requires the life of a man from him that took it away unjustly,
the murderer cannot render that, and therefore must render his
own instead. One time or other, in this world or in the next,
God will discover murders, and punish those murders which are
beyond man's power to punish. But there are those who are
ministers of God to protect the innocent, by being a terror to
evil-doers, and they must not bear the sword in vain, #Ro 13:4|.
Wilful murder ought always to be punished with death. To this
law there is a reason added. Such remains of God's image are
still upon fallen man, that he who unjustly kills a man, defaces
the image of God, and does dishonour to him.

#8-17 As the old world was ruined, to be a monument of justice,
so this world remains to this day a monument of mercy. But sin,
that drowned the old world, will burn this. Articles of
agreement among men are sealed, that what is promised may be the
more solemn, and the doing of what is covenanted the more sure
to mutual satisfaction. The seal of this covenant was the
rainbow, which, it is likely, was seen in the clouds before, but
was never a seal of the covenant till now it was made so. The
rainbow appears when we have most reason to fear the rain
prevailing; God then shows this seal of the promise, that it
shall not prevail. The thicker the cloud, the brighter the bow
in the cloud. Thus, as threatening afflictions abound,
encouraging consolations much more abound. The rainbow is the
reflection of the beams of the sun shining upon or through the
drops of rain: all the glory of the seals of the covenant are
derived from Christ, the Sun of righteousness. And he will shed
a glory on the tears of his saints. A bow speaks terror, but
this has neither string nor arrow; and a bow alone will do
little hurt. It is a bow, but it is directed upward, not toward
the earth; for the seals of the covenant were intended to
comfort, not to terrify. As God looks upon the bow, that he may
remember the covenant, so should we, that we may be mindful of
the covenant with faith and thankfulness. Without revelation
this gracious assurance could not be known; and without faith it
can be of no use to us; and thus it is as to the still greater
dangers to which all are exposed, and as to the new covenant
with its blessings.

#18-23 The drunkenness of Noah is recorded in the Bible, with
that fairness which is found only in the Scripture, as a case
and proof of human weakness and imperfection, even though he may
have been surprised into the sin; and to show that the best of
men cannot stand upright, unless they depend upon Divine grace,
and are upheld thereby. Ham appears to have been a bad man, and
probably rejoiced to find his father in an unbecoming situation.
It was said of Noah, that he was perfect in his generations, ch.
#6:9|; but this is meant of sincerity, not of a sinless
perfection. Noah, who had kept sober in drunken company, is now
drunk in sober company. Let him that thinks he stands, take heed
lest he fall. We have need to be very careful when we use God's
good creatures plentifully, lest we use them to excess, #Lu
21:34|. The consequence of Noah's sin was shame. Observe here
the great evil of the sin of drunkenness. It discovers men; what
infirmities they have, they betray when they are drunk; and
secrets are then easily got out of them. Drunken porters keep
open gates. It disgraces men, and exposes them to contempt. As
it shows them, so it shames them. Men say and do that when
drunken, which, when sober, they would blush to think of. Notice
the care of Shem and Japheth to cover their father's shame.
There is a mantle of love to be thrown over the faults of all,
#1Pe 4:8|. Beside that, there is a robe of reverence to be
thrown over the faults of parents and other superiors. The
blessing of God attends on those who honour their parents, and
his curse lights especially on those who dishonour them.

#24-29 Noah declares a curse on Canaan, the son of Ham; perhaps
this grandson of his was more guilty than the rest. A servant of
servants, that is, The meanest and most despicable servant,
shall he be, even to his brethren. This certainly points at the
victories in after-times obtained by Israel over the Canaanites,
by which they were put to the sword, or brought to pay tribute.
The whole continent of Africa was peopled mostly by the
descendants of Ham; and for how many ages have the better parts
of that country lain under the dominion of the Romans, then of
the Saracens, and now of the Turks! In what wickedness,
ignorance, barbarity, slavery, and misery most of the
inhabitants live! And of the poor negroes, how many every year
are sold and bought, like beasts in the market, and conveyed
from one quarter of the world to do the work of beasts in
another! But this in no way excuses the covetousness and
barbarity of those who enrich themselves with the product of
their sweat and blood. God has not commanded us to enslave
negroes; and, without doubt, he will severely punish all such
cruel wrongs. The fulfilment of this prophecy, which contains
almost a history of the world, frees Noah from the suspicion of
having uttered it from personal anger. It fully proves that the
Holy Spirit took occasion from Ham's offence to reveal his
secret purposes. "Blessed be the Lord God of Shem." The church
should be built up and continued in the posterity of Shem; of
him came the Jews, who were, for a great while, the only
professing people God had in the world. Christ, who was the Lord
God, in his human nature should descend from Shem; for of him,
as concerning the flesh, Christ came. Noah also blesses Japheth,
and, in him, the isles of the gentiles that were peopled by his
seed. It speaks of the conversion of the gentiles, and the
bringing of them into the church. We may read it, "God shall
persuade Japheth, and being persuaded, he shall dwell in the
tents of Shem." Jews and gentiles shall be united together in
the gospel fold; both shall be one in Christ. Noah lived to see
two worlds; but being an heir of the righteousness which is by
faith, he now rests in hope, waiting to see a better than
either.
* The sons of Noah, of Japheth, of Ham. (1-7) Nimrod the first
monarch. (8-14) The descendants of Canaan, The sons of Shem.
(15-32)

#1-7 This chapter shows concerning the three sons of Noah, that
of them was the whole earth overspread. No nation but that of
the Jews can be sure from which of these seventy it has come.
The lists of names of fathers and sons were preserved of the
Jews alone, for the sake of the Messiah. Many learned men,
however, have, with some probability, shown which of the nations
of the earth descended from each of the sons of Noah To the
posterity of Japheth were allotted the isles of the gentiles;
probably, the island of Britain among the rest. All places
beyond the sea from Judea are called isles, #Jer 25:22|. That
promise, #Isa 42:4|, The isles shall wait for his law, speaks of
the conversion of the gentiles to the faith of Christ.
#8-14 Nimrod was a great man in his day; he began to be mighty
in the earth, Those before him were content to be upon the same
level with their neighbours, and though every man bare rule in
his own house, yet no man pretended any further. Nimrod was
resolved to lord it over his neighbours. The spirit of the
giants before the flood, who became mighty men, and men of
renown, #Ge 6:4|, revived in him. Nimrod was a great hunter.
Hunting then was the method of preventing the hurtful increase
of wild beasts. This required great courage and address, and
thus gave an opportunity for Nimrod to command others, and
gradually attached a number of men to one leader. From such a
beginning, it is likely, that Nimrod began to rule, and to force
others to submit. He invaded his neighbours' rights and
properties, and persecuted innocent men; endeavouring to make
all his own by force and violence. He carried on his oppressions
and violence in defiance of God himself. Nimrod was a great
ruler. Some way or other, by arts or arms, he got into power,
and so founded a monarchy, which was the terror of the mighty,
and bid fair to rule all the world. Nimrod was a great builder.
Observe in Nimrod the nature of ambition. It is boundless; much
would have more, and still cries, Give, give. It is restless;
Nimrod, when he had four cities under his command, could not be
content till he had four more. It is expensive; Nimrod will
rather be at the charge of rearing cities, than not have the
honour of ruling them. It is daring, and will stick at nothing.
Nimrod's name signifies rebellion; tyrants to men are rebels to
God. The days are coming, when conquerors will no longer be
spoken of with praise, as in man's partial histories, but be
branded with infamy, as in the impartial records of the Bible.

#15-32 The posterity of Canaan were numerous, rich, and
pleasantly seated; yet Canaan was under a Divine curse, and not
a curse causeless. Those that are under the curse of God, may,
perhaps, thrive and prosper in this world; for we cannot know
love or hatred, the blessing or the curse, by what is before us,
but by what is within us. The curse of God always works really,
and always terribly. Perhaps it is a secret curse, a curse to
the soul, and does not work so that others can see it; or a slow
curse, and does not work soon; but sinners are reserved by it
for a day of wrath. Canaan here has a better land than either
Shem or Japheth, and yet they have a better lot, for they
inherit the blessing. Abram and his seed, God's covenant people,
descended from Eber, and from him were called Hebrews. How much
better it is to be like Eber, the father of a family of saints
and honest men, than the father of a family of hunters after
power, worldly wealth, or vanities. Goodness is true greatness.
* One language in the world, The building of Babel. (1-4) The
confusion of tongues, The builders of Babel dispersed. (5-9) The
descendants of Shem. (10-26) Terah, father of Abram, grandfather
of Lot, they remove to Haran. (27-32)

#1-4 How soon men forget the most tremendous judgments, and go
back to their former crimes! Though the desolations of the
deluge were before their eyes, though they sprang from the stock
of righteous Noah, yet even during his life-time, wickedness
increases exceedingly. Nothing but the sanctifying grace of the
Holy Spirit can remove the sinful lusts of the human will, and
the depravity of the human heart. God's purpose was, that
mankind should form many nations, and people all lands. In
contempt of the Divine will, and against the counsel of Noah,
the bulk of mankind united to build a city and a tower to
prevent their separating. Idolatry was begun, and Babel became
one of its chief seats. They made one another more daring and
resolute. Let us learn to provoke one another to love and to
good works, as sinners stir up and encourage one another to
wicked works.

#5-9 Here is an expression after the manner of men; The Lord
came down to see the city. God is just and fair in all he does
against sin and sinners, and condemns none unheard. Pious Eber
is not found among this ungodly crew; for he and his are called
the children of God; their souls joined not themselves to the
assembly of these children of men. God suffered them to go on
some way, that the works of their hands, from which they
promised themselves lasting honour, might turn to their lasting
reproach. God has wise and holy ends, in allowing the enemies of
his glory to carry on their wicked projects a great way, and to
prosper long. Observe the wisdom and mercy of God, in the
methods taken for defeating this undertaking. And the mercy of
God in not making the penalty equal to the offence; for he deals
not with us according to our sins. The wisdom of God, in fixing
upon a sure way to stop these proceedings. If they could not
understand one another, they could not help one another; this
would take them off from their building. God has various means,
and effectual ones, to baffle and defeat the projects of proud
men that set themselves against him, and particularly he divides
them among themselves. Notwithstanding their union and obstinacy
God was above them; for who ever hardened his heart against him,
and prospered? Their language was confounded. We all suffer by
it to this day: in all the pains and trouble used to learn the
languages we have occasion for, we suffer for the rebellion of
our ancestors at Babel. Nay, and those unhappy disputes, which
are strifes of words, and arise from misunderstanding one
another's words, for aught we know, are owing to this confusion
of tongues. They left off to build the city. The confusion of
their tongues not only unfitted them for helping one another,
but they saw the hand of the Lord gone out against them. It is
wisdom to leave off that which we see God fights against. God is
able to blast and bring to nought all the devices and designs of
Babel-builders: there is no wisdom nor counsel against the Lord.
The builders departed according to their families, and the
tongue they spake, to the countries and places allotted to them.
The children of men never did, nor ever will, come all together
again, till the great day, when the Son of man shall sit upon
the throne of his glory, and all nations shall be gathered
before him.

#10-26 Here is a genealogy, or list of names, ending in Abram,
the friend of God, and thus leading towards Christ, the promised
Seed, who was the son of Abram. Nothing is left upon record but
their names and ages; the Holy Ghost seeming to hasten through
them to the history of Abram. How little do we know of those
that are gone before us in this world, even of those that lived
in the same places where we live, as we likewise know little of
those who now live in distant places! We have enough to do to
mind our own work. When the earth began to be peopled, men's
lives began to shorten; this was the wise disposal of
Providence.
#27-32 Here begins the story of Abram, whose name is famous in
both Testaments. Even the children of Eber had become
worshippers of false gods. Those who are through grace, heirs of
the land of promise, ought to remember what was the land of
their birth; what was their corrupt and sinful state by nature.
Abram's brethren were, Nahor, out of whose family both Isaac and
Jacob had their wives; and Haran, the father of Lot, who died
before his father. Children cannot be sure that they shall
outlive their parents. Haran died in Ur, before the happy
removal of the family out of that idolatrous country. It
concerns us to hasten out of our natural state, lest death
surprise us in it. We here read of Abram's departure out of Ur
of the Chaldees, with his father Terah, his nephew Lot, and the
rest of his family, in obedience to the call of God. This
chapter leaves them about mid-way between Ur and Canaan, where
they dwelt till Terah's death. Many reach to Charran, and yet
fall short of Canaan; they are not far from the kingdom of God,
and yet never come thither.
* God calls Abram, and blesses him with a promise of Christ.
(1-3) Abram departs from Haran. (4,5) He journeys through
Canaan, and worships God in that land. (6-9) Abram is driven by
a famine into Egypt, He feigns his wife to be his sister.
(10-20)

#1-3 God made choice of Abram, and singled him out from among
his fellow-idolaters, that he might reserve a people for
himself, among whom his true worship might be maintained till
the coming of Christ. From henceforward Abram and his seed are
almost the only subject of the history in the Bible. Abram was
tried whether he loved God better than all, and whether he could
willingly leave all to go with God. His kindred and his father's
house were a constant temptation to him, he could not continue
among them without danger of being infected by them. Those who
leave their sins, and turn to God, will be unspeakable gainers
by the change. The command God gave to Abram, is much the same
with the gospel call, for natural affection must give way to
Divine grace. Sin, and all the occasions of it, must be
forsaken; particularly bad company. Here are many great and
precious promises. All God's precepts are attended with promises
to the obedient. 1. I will make of thee a great nation. When God
took Abram from his own people, he promised to make him the head
of another people. 2. I will bless thee. Obedient believers
shall be sure to inherit the blessing. 3. I will make thy name
great. The name of obedient believers shall certainly be made
great. 4. Thou shalt be a blessing. Good men are the blessings
of their country. 5. I will bless them that bless thee, and
curse him that curseth thee. God will take care that none are
losers, by any service done for his people. 6. In thee shall all
the families of the earth be blessed. Jesus Christ is the great
blessing of the world, the greatest that ever the world
possessed. All the true blessedness the world is now, or ever
shall be possessed of, is owing to Abram and his posterity.
Through them we have a Bible, a Saviour, and a gospel. They are
the stock on which the Christian church is grafted.

#4,5 Abram believed that the blessing of the Almighty would make
up for all he could lose or leave behind, supply all his wants,
and answer and exceed all his desires; and he knew that nothing
but misery would follow disobedience. Such believers, being
justified by faith in Christ, have peace with God. They hold on
their way to Canaan. They are not discouraged by the
difficulties in their way, nor drawn aside by the delights they
meet with. Those who set out for heaven must persevere to the
end. What we undertake, in obedience to God's command, and in
humble attendance on his providence, will certainly succeed, and
end with comfort at last. Canaan was not, as other lands, a mere
outward possession, but a type of heaven, and in this respect
the patriarchs so earnestly prized it.

#6-9 Abram found the country peopled by Canaanites, who were bad
neighbours. He journeyed, going on still. Sometimes it is the
lot of good men to be unsettled, and often to remove into
various states. Believers must look on themselves as strangers
and sojourners in this world, #Heb 11:8,13,14|. But observe how
much comfort Abram had in God. When he could have little
satisfaction in converse with the Canaanites whom he found
there, he had abundance of pleasure in communion with that God,
who brought him thither, and did not leave him. Communion with
God is kept up by the word and by prayer. God reveals himself
and his favours to his people by degrees; before, he had
promised to show Abram this land, now, to give it to him: as
grace is growing, so is comfort. It should seem, Abram
understood it also as a grant of a better land, of which this
was a type; for he looked for a heavenly country, #Heb 11:16|.
As soon as Abram was got to Canaan, though he was but a stranger
and sojourner there, yet he set up, and kept up, the worship of
God in his family. He not only minded the ceremonial part of
religion, the offering of sacrifice; but he made conscience of
seeking his God, and calling on his name; that spiritual
sacrifice with which God is well pleased. He preached concerning
the name of the Lord; he taught his family and neighbours the
knowledge of the true God, and his holy religion. The way of
family worship is a good old way, no new thing, but the ancient
usage of the saints. Abram was rich, and had a numerous family,
was now unsettled, and in the midst of enemies; yet, wherever he
pitched his tent, he built an altar: wherever we go, let us not
fail to take our religion along with us.

#10-20 There is no state on earth free from trials, nor any
character free from blemishes. There was famine in Canaan, the
glory of all lands, and unbelief, with the evils it ever brings,
in Abram the father of the faithful. Perfect happiness and
perfect purity dwell only in heaven. Abram, when he must for a
time quit Canaan, goes to Egypt, that he might not seem to look
back, and meaning to tarry there no longer than needful. There
Abram dissembled his relation to Sarai, equivocated, and taught
his wife and his attendants to do so too. He concealed a truth,
so as in effect to deny it, and exposed thereby both his wife
and the Egyptians to sin. The grace Abram was most noted for,
was faith; yet he thus fell through unbelief and distrust of the
Divine providence, even after God had appeared to him twice.
Alas, what will become of weak faith, when strong faith is thus
shaken! If God did not deliver us, many a time, out of straits
and distresses which we bring ourselves into, by our own sin and
folly, we should be ruined. He deals not with us according to
our deserts. Those are happy chastisements that hinder us in a
sinful way, and bring us to our duty, particularly to the duty
of restoring what we have wrongfully taken or kept. Pharaoh's
reproof of Abram was very just: What is this that thou hast
done? How unbecoming a wise and good man! If those who profess
religion, do that which is unfair and deceptive, especially if
they say that which borders upon a lie, they must expect to hear
of it; and they have reason to thank those who will tell them of
it. The sending away was kind. Pharaoh was so far from any
design to kill Abram, as he feared, that he took particular care
of him. We often perplex ourselves with fears which are
altogether groundless. Many a time we fear where no fear is.
Pharaoh charged his men not to hurt Abram in any thing. It is
not enough for those in authority, that they do not hurt
themselves; they must keep their servants and those about them
from doing hurt.
* Abram returns out of Egypt with great riches. (1-4) Strife
between the herdsmen of Abram and Lot. Abram gives Lot his
choice of the country. (5-9) Lot chooses to dwell at Sodom.
(10-13) God renews his promise to Abram, who removes to Hebron.
(14-18)

#1-4 Abram was very rich: he was very heavy, so the Hebrew word
is; for riches are a burden; and they that will be rich, do but
load themselves with thick clay, #Hab 2:6|. There is a burden of
care in getting riches, fear in keeping them, temptation in
using them, guilt in abusing them, sorrow in losing them, and a
burden of account at last to be given up about them. Yet God in
his providence sometimes makes good men rich men, and thus God's
blessing made Abram rich without sorrow, #Pr 10:22|. Though it
is hard for a rich man to get to heaven, yet in some cases it
may be, #Mr 10:23,24|. Nay, outward prosperity, if well managed,
is an ornament to piety, and an opportunity for doing more good.
Abram removed to Beth-el. His altar was gone, so that he could
not offer sacrifice; but he called on the name of the Lord. You
may as soon find a living man without breath as one of God's
people without prayer.

#5-9 Riches not only afford matter for strife, and are the
things most commonly striven about; but they also stir up a
spirit of contention, by making people proud and covetous. Mine
and thine are the great make-bates of the world. Poverty and
labour, wants and wanderings, could not separate Abram and Lot;
but riches did so. Bad servants often make a great deal of
mischief in families and among neighbours, by their pride and
passion, lying, slandering, and talebearing. What made the
quarrel worse was, that the Canaanite and the Perizzite dwelt
then in the land. The quarrels of professors are the reproach of
religion, and give occasion to the enemies of the Lord to
blaspheme. It is best to keep the peace, that it be not broken;
but the next best is, if differences do happen, with all speed
to quench the fire that is broken out. The attempt to stay this
strife was made by Abram, although he was the elder and the
greater man. Abram shows himself to be a man of cool spirit,
that had the command of his passion, and knew how to turn away
wrath by a soft answer. Those that would keep the peace, must
never render railing for railing. And of a condescending spirit;
he was willing to beseech even his inferior to be at peace.
Whatever others are for, the people of God must be for peace.
Abram's plea for peace was very powerful. Let the people of the
land contend about trifles; but let not us fall out, who know
better things, and look for a better country. Professors of
religion should be most careful to avoid contention. Many
profess to be for peace who will do nothing towards it: not so
Abram. When God condescends to beseech us to be reconciled, we
may well beseech one another. Though God had promised Abram to
give this land to his seed, yet he offered an equal or better
share to Lot, who had not an equal right; and he will not, under
the protection of God's promise, act hardly to his kinsman. It
is noble to be willing to yield for peace' sake.

#10-13 Abram having offered Lot the choice, he at once accepted
it. Passion and selfishness make men rude. Lot looked to the
goodness of the land; therefore he doubted not that in such a
fruitful soil he should certainly thrive. But what came of it?
Those who, in choosing relations, callings, dwellings, or
settlements, are guided and governed by the lust of the flesh,
the lust of the eye, or the pride of life, cannot expect God's
presence or blessing. They are commonly disappointed even in
that which they principally aim at. In all our choices this
principle should rule, That is best for us, which is best for
our souls. Lot little considered the badness of the inhabitants.
The men of Sodom were impudent, daring sinners. This was the
iniquity of Sodom, pride, fulness of bread, and abundance of
idleness, #Eze 16:49|. God often gives great plenty to great
sinners. It has often been the vexatious lot of good men to live
among wicked neighbours; and it must be the more grievous, if,
as Lot here, they have brought it upon themselves by a wrong
choice.

#14-18 Those are best prepared for the visits of Divine grace,
whose spirits are calm, and not ruffled with passion. God will
abundantly make up in spiritual peace, what we lose for
preserving neighbourly peace. When our relations are separated
from us, yet God is not. Observe also the promises with which
God now comforted and enriched Abram. Of two things he assures
him; a good land, and a numerous issue to enjoy it. The
prospects seen by faith are more rich and beautiful than those
we see around us. God bade him walk through the land, not to
think of fixing in it, but expect to be always unsettled, and
walking through it to a better Canaan. He built an altar, in
token of his thankfulness to God. When God meets us with
gracious promises, he expects that we should attend him with
humble praises. In outward difficulties, it is very profitable
for the true believer to mediate on the glorious inheritance
which the Lord has for him at the last.
* The battle of the kings, Lot is taken prisoner. (1-12) Abram
rescues Lot. (13-16) Melchizedek blesses Abram. (17-20) Abram
restores the spoil. (21-24)

#1-12 The wars of nations make great figure in history, but we
should not have had the record of this war if Abram and Lot had
not been concerned. Out of covetousness, Lot had settled in
fruitful, but wicked Sodom. Its inhabitants were the most ripe
for vengeance of all the descendants of Canaan. The invaders
were from Chaldea and Persia, then only small kingdoms. They
took Lot among the rest, and his goods. Though he was righteous,
and Abram's brother's son, yet he was with the rest in this
trouble. Neither our own piety, nor our relation to the
favourites of Heaven, will be our security when God's judgments
are abroad. Many an honest man fares the worse for his wicked
neighbours: it is our wisdom to separate, or at least to
distinguish ourselves from them, #2Co 6:17|. So near a relation
of Abram should have been a companion and a disciple of Abram.
If he chose to dwell in Sodom, he must thank himself if he share
in Sodom's losses. When we go out of the way of our duty, we put
ourselves from under God's protection, and cannot expect that
the choice made by our lusts, should end to our comfort. They
took Lot's goods; it is just with God to deprive us of
enjoyments, by which we suffer ourselves to be deprived of the
enjoyment of him.
#13-16 Abram takes this opportunity to give a real proof of his
being truly friendly to Lot. We ought to be ready to succour
those in distress, especially relations and friends. And though
others may have been wanting in their duty to us, yet we must
not neglect our duty to them. Abram rescued the captives. As we
have opportunity, we must do good to all.

#17-20 Melchizedek is spoken of as a king of Salem, supposed to
be the place afterwards called Jerusalem, and it is generally
thought that he was only a man. The words of the apostle, #Heb
7:3|, state only, that the sacred history has said nothing of
his ancestors. The silence of the Scriptures on this, is to
raise our thoughts to Him, whose generation cannot be declared.
Bread and wine were suitable refreshment for the weary followers
of Abram; and it is remarkable that Christ appointed the same as
the memorials of his body and blood, which are meat and drink
indeed to the soul. Melchizedek blessed Abram from God. He
blessed God from Abram. We ought to give thanks for other's
mercies as for our own. Jesus Christ, our great High Priest, is
the Mediator both of our prayers and praises, and not only
offers up ours, but his own for us. Abram gave him the tenth of
the spoils, #Heb 7:4|. When we have received some great mercy
from God, it is very fit we should express our thankfulness by
some special act of pious charity. Jesus Christ, our great
Melchizedek, is to have homage done him, and to be humbly
acknowledged as our King and Priest; not only the tithe of all,
but all we have, must be given up to him.

#21-24 Observe the king of Sodom's grateful offer to Abram, Give
me the souls, and take thou the substance. Gratitude teaches us
to recompense to the utmost of our power, those that have
undergone fatigues, run hazards, and been at expense for our
service and benefit. Abram generously refused this offer. He
accompanies his refusal with a good reason, Lest thou shouldest
say, I have made Abram rich: which would reflect upon the
promise and covenant of God, as if He would not have
enriched Abraham without the spoils of Sodom. The people of God
must, for their credit's sake, take heed of doing any thing that
looks mean or mercenary, or that savours of covetousness and
self-seeking. Abraham can trust the Possessor of Heaven and
earth to provide for him.
* God encourages Abram. (1) The Divine promise, Abraham is
justified by faith. (2-6) God promises Canaan to Abraham for an
inheritance. (7-11) The promise confirmed in a vision. (12-16)
The promise confirmed by a sign. (17-21)

#1 God assured Abram of safety and happiness; that he should for
ever be safe. I am thy shield; or, I am a shield to thee,
present with thee, actually caring for thee. The consideration
that God himself is, and will be a shield to his people, to
secure them from all evils, a shield ready to them, and a shield
round about them, should silence all perplexing, tormenting
fears.

#2-6 Though we must never complain of God, yet we have leave to
complain to him; and to state all our grievances. It is ease to
a burdened spirit, to open its case to a faithful and
compassionate friend. Abram's complaint is, that he had no
child; that he was never likely to have any; that the want of a
son was so great a trouble to him, that it took away all his
comfort. If we suppose that Abram looked no further than outward
comfort, this complaint was to be blamed. But if we suppose that
Abram herein had reference to the promised Seed, his desire was
very commendable. Till we have evidence of our interest in
Christ, we should not rest satisfied; what will all avail me, if
I go Christless? If we continue instant in prayer, yet pray with
humble submission to the Divine will, we shall not seek in vain.
God gave Abram an express promise of a son. Christians may
believe in God with respect to the common concerns of this life;
but the faith by which they are justified, always has respect to
the person and work of Christ. Abram believed in God as
promising Christ; they believe in him as having raised him from
the dead, #Ro 4:24|. Through faith in his blood they obtain
forgiveness of sins.

#7-11 Assurance was given to Abram of the land of Canaan for an
inheritance. God never promises more than he is able to perform,
as men often do. Abram did as God commanded him. He divided the
beasts in the midst, according to the ceremony used in
confirming covenants, #Jer 34:18,19|. Having prepared according
to God's appointment, he set himself to wait for the sign God
might give him. A watch must be kept upon our spiritual
sacrifices. When vain thoughts, like these fowls, come down upon
our sacrifices, we must drive them away, and seek to attend on
God without distraction.

#12-16 A deep sleep fell upon Abram; with this sleep a horror of
great darkness fell upon him: a sudden change. The children of
light do not always walk in the light. Several things were then
foretold. 1. The suffering state of Abram's seed for a long
time. They shall be strangers. The heirs of heaven are strangers
on earth. They shall be servants; but Canaanites serve under a
curse, the Hebrews under a blessing. They shall be suffers.
Those that are blessed and beloved of God, are often sorely
afflicted by wicked men. 2. The judgment of the enemies of
Abram's seed. Though God may allow persecutors and oppressors to
trample upon his people a great while, he will certainly reckon
with them at last. 3. That great event, the deliverance of
Abram's seed out of Egypt, is here foretold. 4. Their happy
settlement in Canaan. They shall come hither again. The measure
of sin fills gradually. Some people's measure of sin fills
slowly. The knowledge of future events would seldom add to our
comfort. In the most favoured families, and most happy lives,
there are so many afflictions, that it is merciful in God to
conceal what will befall us and ours.

#17-21 The smoking furnace and the burning lamp, probably
represented the Israelites' severe trials and joyful
deliverance, with their gracious supports in the mean time. It
is probable that this furnace and lamp, which passed between the
pieces, burned and consumed them, and so completed the
sacrifice, and testified God's acceptance of it. So it intimates
that God's covenants with man are made by sacrifice, #Ps 50:5|.
And we may know that he accepts our sacrifices, if he kindles in
our souls pious and devout affections. The bounds of the land
granted are stated. Several nations, or tribes, are spoken of,
that must be cast out to make room for the seed of Abram. In
this chapter we perceive in Abram faith struggling against, and
triumphing over, unbelief. Wonder not, believers, if you meet
with seasons of darkness and distress. But it is not the will of
God that you should be cast down: fear not; for all that he was
to Abram he will be to you.
* Sarai gives Hagar to Abram. (1-3) Hagar's misbehaviour to
Sarai. (4-6) The Angel commands Hagar to return, The promise to
her, Birth of Ishmael. (7-16)

#1-3 Sarai, no longer expecting to have children herself,
proposed to Abram to take another wife, whose children she
might; her slave, whose children would be her property. This was
done without asking counsel of the Lord. Unbelief worked, God's
almighty power was forgotten. It was a bad example, and a source
of manifold uneasiness. In every relation and situation in life
there is some cross for us to bear: much of the exercise of
faith consists in patiently submitting, in waiting the Lord's
time, and using only those means which he appoints for the
removal of the cross. Foul temptations may have very fair
pretences, and be coloured with that which is very plausible.
Fleshly wisdom puts us out of God's way. This would not be the
case, if we would ask counsel of God by his word and by prayer,
before we attempt that which is doubtful.

#4-6 Abram's unhappy marriage to Hagar very soon made a great
deal of mischief. We may thank ourselves for the guilt and grief
that follow us, when we go out of the way of our duty. See it in
this case. Passionate people often quarrel with others, for
things of which they themselves must bear the blame. Sarai had
given her maid to Abram, yet she cries out, My wrong be upon
thee. That is never said wisely, which pride and anger put into
our mouths. Those are not always in the right, who are most loud
and forward in appealing to God: such rash and bold imprecations
commonly speak guilt and a bad cause. Hagar forgot that she
herself had first given the provocation, by despising her
mistress. Those that suffer for their faults, ought to bear it
patiently, #1Pe 2:20|.
#7-16 Hagar was out of her place, and out of the way of her
duty, and going further astray, when the Angel found her. It is
a great mercy to be stopped in a sinful way, either by
conscience or by providence. Whence comest thou? Consider that
thou art running from duty, and the privileges thou wast blest
with in Abram's tent. It is good to live in a religious family,
which those ought to consider who have this advantage. Whither
wilt thou go? Thou art running into sin; if Hagar return to
Egypt, she will return to idol gods, and into danger in the
wilderness through which she must travel. Recollecting who we
are, would often teach us our duty. Inquiring whence we came,
would show us our sin and folly. Considering whither we shall
go, discovers our danger and misery. And those who leave their
space and duty, must hasten their return, how mortifying soever
it be. The declaration of the Angel, "I will," shows this Angel
was the eternal Word and Son of God. Hagar could not but admire
the Lord's mercy, and feel, Have I, who am so unworthy, been
favoured with a gracious visit from the Lord? She was brought to
a better temper, returned, and by her behaviour softened Sarai,
and received more gentle treatment. Would that we were always
suitably impressed with this thought, Thou God seest me!
* God renews the covenant with Abram. (1-6) Circumcision
instituted. (7-14) Sarai's name changed, Isaac promised. (15-22)
Abraham and his family are circumcised. (23-27)

#1-6 The covenant was to be accomplished in due time. The
promised Seed was Christ, and Christians in him. And all who are
of faith are blessed with faithful Abram, being partakers of the
same covenant blessings. In token of this covenant his name was
changed from Abram, "a high father," to Abraham, "the father of
a multitude." All that the Christian world enjoys, it is
indebted for to Abraham and his Seed.

#7-14 The covenant of grace is from everlasting in the counsels
of it, and to everlasting in the consequences of it. The token
of the covenant was circumcision. It is here said to be the
covenant which Abraham and his seed must keep. Those who will
have the Lord to be to them a God, must resolve to be to him a
people. Not only Abraham and Isaac, and his posterity by Isaac,
were to be circumcised, but also Ishmael and the bond-servants.
It sealed not only the covenant of the land of Canaan to Isaac's
posterity, but of heaven, through Christ, to the whole church of
God. The outward sign is for the visible church; the inward seal
of the Spirit is peculiar to those whom God knows to be
believers, and he alone can know them. The religious observance
of this institution was required, under a very severe penalty.
It is dangerous to make light of Divine institutions, and to
live in the neglect of them. The covenant in question was one
that involved great blessings for the world in all future ages.
Even the blessedness of Abraham himself, and all the rewards
conferred upon him, were for Christ's sake. Abraham was
justified, as we have seen, not by his own righteousness, but by
faith in the promised Messiah.

#15-22 Here is the promise made to Abraham of a son by Sarai, in
whom the promise made to him should be fulfilled. The assurance
of this promise was the change of Sarai's name into Sarah. Sarai
signifies my princess, as if her honour were confined to one
family only; Sarah signifies a princess. The more favours God
confers upon us, the more low we should be in our own eyes.
Abraham showed great joy; he laughed, it was a laughter of
delight, not of distrust. Now it was that Abraham rejoiced to
see Christ's day; now he saw it and was glad, #Joh 8:56|.
Abraham, dreading lest Ishmael should be abandoned and forsaken
of God, put up a petition on his behalf. God gives us leave in
prayer to be particular in making known our requests. Whatever
is our care and fear, should be spread before God in prayer. It
is the duty of parents to pray for their children, and the great
thing we should desire is, that they may be kept in covenant
with Him, and may have grace to walk before him in uprightness.
Common blessings are secured to Ishmael. Outward good things are
often given to those children of godly parents who are born
after the flesh, for their parents' sake. Covenant blessings are
reserved for Isaac, and appropriated to him.

#23-27 Abraham and all his family were circumcised; so receiving
the token of the covenant, and distinguishing themselves from
other families that had no part nor lot in the matter. It was an
implicit obedience; he did as God said unto him, and did not ask
why or wherefore. He did it because God bade him. It was a
speedy obedience; in the self-same day. Sincere obedience makes
no delay. Not only the doctrines of revelation, but the seals of
God's covenant, remind us that we are guilty, polluted sinners.
They show us our need of the blood of atonement; they point to
the promised Saviour, and teach us to exercise faith in him.
They show us that without regeneration, and sanctification by
his Spirit, and the mortification of our corrupt and carnal
inclinations, we cannot be in covenant with God. But let us
remember that the true circumcision is that of the heart, by the
Spirit, #Ro 2:28,29|. Both under the old and new dispensation,
many have had the outward profession, and the outward seal, who
were never sealed by the Holy Spirit of promise.
* The Lord appears to Abraham. (1-8) Sarah's unbelief reproved.
(9-15) God reveals to Abraham the destruction of Sodom. (16-22)
Abraham's intercession for Sodom. (23-33)

#1-8 Abraham was waiting to entertain any weary traveller, for
inns were not to be met with as among us. While Abraham was thus
sitting, he saw three men coming. These were three heavenly
beings in human bodies. Some think they were all created angels;
others, that one of them was the Son of God, the Angel of the
covenant. Washing the feet is customary in those hot climates,
where only sandals are worn. We should not be forgetful to
entertain strangers, for thereby some have entertained angels
unawares, #Heb 13:2|; nay, the Lord of angels himself; as we
always do, when for his sake we entertain the least of his
brethren. Cheerful and obliging manners in showing kindness, are
great ornaments to piety. Though our condescending Lord
vouchsafes not personal visits to us, yet still by his Spirit he
stands at the door and knocks; when we are inclined to open, he
deigns to enter; and by his gracious consolations he provides a
rich feast, of which we partake with him, #Re 3:20|.

#9-15 Where is Sarah thy wife? was asked. Note the answer, In
the tent. Just at hand, in her proper place, occupied in her
household concerns. There is nothing got by gadding. Those are
most likely to receive comfort from God and his promises, who
are in their proper place, and in the way of their duty, #Lu
2:8|. We are slow of heart to believe, and need line upon line to
the same purport. The blessings others have from common
providence, believers have from the Divine promise, which makes
them very sweet, and very sure. The spiritual seed of Abraham
owe their life, and joy, and hope, and all, to the promise.
Sarah thinks this too good news to be true; she laughed, and
therefore cannot as yet find in her heart to believe it. Sarah
laughed. We might not have thought there was a difference
between Sarah's laughter and Abraham's, ch. #17:17|; but He who
searches the heart, saw that the one sprung from unbelief, and
the other from faith. She denied that she had laughed. One sin
commonly brings in another, and it is not likely we shall
strictly keep to truth, when we question the Divine truth. But
whom the Lord loves he will rebuke, convict, silence, and bring
to repentance, and if they sin before him.

#16-22 The two who are supposed to have been created angels went
toward Sodom. The one who is called Jehovah throughout the
chapter, continued with Abraham, and would not hide from him the
thing he intended to do. Though God long forbears with sinners,
from which they fancy that the Lord does not see, and does not
regard; yet when the day of his wrath comes, he will look toward
them. The Lord will give Abraham an opportunity to intercede
with him, and shows him the reason of his conduct. Consider, as
a very bright part of Abraham's character and example, that he
not only prayed with his family, but he was very careful to
teach and rule them well. Those who expect family blessings must
make conscience of family duty. Abraham did not fill their heads
with matters of doubtful dispute; but he taught them to be
serious and devout in the worship of God, and to be honest in
their dealings with all men. Of how few may such a character be
given in our days! How little care is taken by masters of
families to ground those under them in the principles of
religion! Do we watch from sabbath to sabbath whether they go
forward or backward?
#23-33 Here is the first solemn prayer upon record in the Bible;
and it is a prayer for the sparing of Sodom. Abraham prayed
earnestly that Sodom might be spared, if but a few righteous
persons should be found in it. Come and learn from Abraham what
compassion we should feel for sinners, and how earnestly we
should pray for them. We see here that the effectual, fervent
prayer of a righteous man avails much. Abraham, indeed, failed
in his request for the whole place, but Lot was miraculously
delivered. Be encouraged then to expect, by earnest prayer, the
blessing of God upon your families, your friends, your
neighbourhood. To this end you must not only pray, but you must
live like Abraham. He knew the Judge of all the earth would do
right. He does not plead that the wicked may be spared for their
own sake, or because it would be severe to destroy them, but for
the sake of the righteous who might be found among them. And
righteousness only can be made a plea before God. How then did
Christ make intercession for transgressors? Not by blaming the
Divine law, nor by alleging aught in extenuation or excuse of
human guilt; but by pleading HIS OWN obedience unto death.
* The destruction of Sodom, and the deliverance of Lot. (1-29)
The sin and disgrace of Lot. (30-38)

#1-29 Lot was good, but there was not one more of the same
character in the city. All the people of Sodom were very wicked
and vile. Care was therefore taken for saving Lot and his
family. Lot lingered; he trifled. Thus many who are under
convictions about their spiritual state, and the necessity of a
change, defer that needful work. The salvation of the most
righteous men is of God's mercy, not by their own merit. We are
saved by grace. God's power also must be acknowledged in
bringing souls out of a sinful state If God had not been
merciful to us, our lingering had been our ruin. Lot must flee
for his life. He must not hanker after Sodom. Such commands as
these are given to those who, through grace, are delivered out
of a sinful state and condition. Return not to sin and Satan.
Rest not in self and the world. Reach toward Christ and heaven,
for that is escaping to the mountain, short of which we must not
stop. Concerning this destruction, observe that it is a
revelation of the wrath of God against sin and sinners of all
ages. Let us learn from hence the evil of sin, and its hurtful
nature; it leads to ruin.

#30-38 See the peril of security. Lot, who kept chaste in Sodom,
and was a mourner for the wickedness of the place, and a witness
against it, when in the mountain, alone, and, as he thought, out
of the way of temptation, is shamefully overtaken. Let him that
thinks he stands high, and stands firm, take heed lest he fall.
See the peril of drunkenness; it is not only a great sin itself,
but lets in many sins, which bring a lasting wound and
dishonour. Many a man does that, when he is drunk, which, when
he is sober, he could not think of without horror. See also the
peril of temptation, even from relations and friends, whom we
love and esteem, and expect kindness from. We must dread a
snare, wherever we are, and be always upon our guard. No excuse
can be made for the daughters, nor for Lot. Scarcely any account
can be given of the affair but this, The heart is deceitful
above all things, and desperately wicked: who can know it? From
the silence of the Scripture concerning Lot henceforward, learn
that drunkenness, as it makes men forgetful, so it makes them to
be forgotten.
* Abraham's sojourn at Gerar, Sarah is taken by Abimelech. (1-8)
Abimelech's rebuke to Abraham. (9-13) Abimelech restores Sarah.
(14-18)

#1-8 Crooked policy will not prosper: it brings ourselves and
others into danger. God gives Abimelech notice of his danger of
sin, and his danger of death for his sin. Every wilful sinner is
a dead man, but Abimelech pleads ignorance. If our consciences
witness, that, however we may have been cheated into a snare, we
have not knowingly sinned against God, it will be our rejoicing
in the day of evil. It is matter of comfort to those who are
honest, that God knows their honesty, and will acknowledge it.
It is a great mercy to be hindered from committing sin; of this
God must have the glory. But if we have ignorantly done wrong,
that will not excuse us, if we knowingly persist in it. He that
does wrong, whoever he is, prince or peasant, shall certainly
receive for the wrong which he has done, unless he repent, and,
if possible, make restitution.

#9-13 See here much to blame, even in the father of the
faithful. Mark his distrust of God, his undue care about life,
his intent to deceive. He also threw temptation in the way of
others, caused affliction to them, exposed himself and Sarah to
just rebukes, and yet attempted an excuse. These things are
written for our warning, not for us to imitate. Even Abraham
hath not whereof to glory. He cannot be justified by his works,
but must be indebted for justification, to that righteousness
which is upon all and unto all them that believe. We must not
condemn all as hypocrites who fall into sin, if they do not
continue in it. But let the unhumbled and impenitent take heed
that they do not sin on, thinking that grace may abound.
Abimelech, being warned of God, takes the warning; and being
truly afraid of sin and its consequences, he rose early to
pursue the directions given him.

#14-18 We often trouble ourselves, and even are led into
temptation and sin, by groundless suspicions; and find the fear
of God where we expected it not. Agreements to deceive generally
end in shame and sorrow; and restraints from sin, though by
suffering, should be thankfully acknowledged. Though the Lord
rebuke, yet he will pardon and deliver his people, and he will
give them favour in the sight of those with whom they sojourn;
and overrule their infirmities, when they are humbled for them,
so that they shall prove useful to themselves and others.
* Birth of Isaac, Sarah's joy. (1-8) Ishmael mocks Isaac. (9-13)
Hagar and Ishmael are cast forth, They are relieved and
comforted by an angel. (14-21) Abimelech's covenant with
Abraham. (22-34)

#1-8 Few under the Old Testament were brought into the world
with such expectations as Isaac. He was in this a type of
Christ, that Seed which the holy God so long promised, and holy
men so long expected. He was born according to the promise, at
the set time of which God had spoken. God's promised mercies
will certainly come at the time which He sets, and that is the
best time. Isaac means "laughter," and there was good reason for
the name, ch. #17:17; 18:13|. When the Sun of comfort is risen
upon the soul, it is good to remember how welcome the dawning of
the day was. When Sarah received the promise, she laughed with
distrust and doubt. When God gives us the mercies we began to
despair of, we ought to remember with sorrow and shame our
sinful distrust of his power and promise, when we were in
pursuit of them. This mercy filled Sarah with joy and wonder.
God's favours to his covenant people are such as surpass their
own and others' thoughts and expectations: who could imagine
that he should do so much for those that deserve so little, nay,
for those that deserve so ill? Who would have said that God
should send his Son to die for us, his Spirit to make us holy,
his angels to attend us? Who would have said that such great
sins should be pardoned, such mean services accepted, and such
worthless worms taken into covenant? A short account of Isaac's
infancy is given. God's blessing upon the nursing of children,
and the preservation of them through the perils of the infant
age, are to be acknowledged as signal instances of the care and
tenderness of the Divine providence. See #Ps 22:9,10; Ho
11:1,2|.

#9-13 Let us not overlook the manner in which this family matter
instructs us not to rest in outward privileges, or in our own
doings. And let us seek the blessings of the new covenant by
faith in its Divine Surety. Ishmael's conduct was persecution,
being done in profane contempt of the covenant and promise, and
with malice against Isaac. God takes notice of what children say
and do in their play; and will reckon with them, if they say or
do amiss, though their parents do not. Mocking is a great sin,
and very provoking to God. And the children of promise must
expect to be mocked. Abraham was grieved that Ishmael should
misbehave, and Sarah demand so severe a punishment. But God
showed him that Isaac must be the father of the promised Seed;
therefore, send Ishmael away, lest he corrupt the manners, or
try to take the rights of Isaac. The covenant seed of Abraham
must be a people by themselves, not mingled with those who were
out of covenant: Sarah little thought of this; but God turned
aright what she said.

#14-21 If Hagar and Ishmael had behaved well in Abraham's
family, they might have continued there; but they were justly
punished. By abusing privileges, we forfeit them. Those who know
not when they are well off, will be made to know the worth of
mercies by the want of them. They were brought to distress in
the wilderness. It is not said that the provisions were spent,
or that Abraham sent them away without money. But the water was
spent; and having lost their way, in that hot climate Ishmael
was soon overcome with fatigue and thirst. God's readiness to
help us when we are in trouble, must not slacken, but quicken
our endeavours to help ourselves. The promise concerning her son
is repeated, as a reason why Hagar should bestir herself to help
him. It should engage our care and pains about children and
young people, to consider that we know not what great use God
has designed them for, and may make of them. The angel directs
her to a present supply. Many who have reason to be comforted,
go mourning from day to day, because they do not see the reason
they have for comfort. There is a well of water near them in the
covenant of grace, but they are not aware of it, till the same
God that opened their eyes to see their wound, opens them to see
their remedy. Paran was a wild place, fit for a wild man; such
as Ishmael. Those who are born after the flesh, take up with the
wilderness of this world, while the children of the promise aim
at the heavenly Canaan, and cannot be at rest till they are
there. Yet God was with the lad; his outward welfare was owing
to this.

#22-34 Abimelech felt sure that the promises of God would be
fulfilled to Abraham. It is wise to connect ourselves with those
who are blessed of God; and we ought to requite kindness to
those who have been kind to us. Wells of water are scarce and
valuable in eastern countries. Abraham took care to have his
title to the well allowed, to prevent disputes in future. No
more can be expected from an honest man than that he be ready to
do right, as soon as he knows he has done wrong. Abraham, being
now in a good neighbourhood, stayed a great while there. There
he made, not only a constant practice, but an open profession of
his religion. There he called on the name of the Lord, as the
everlasting God; probably in the grove he planted, which was his
place of prayer. Abraham kept up public worship, in which his
neighbours might join. Good men should do all they can to make
others so. Wherever we sojourn, we must neither neglect nor be
ashamed of the worship of Jehovah.
* God commands Abraham to offer up Isaac. (1,2) Abraham's faith
and obedience to the Divine command. (3-10) Another sacrifice is
provided instead of Isaac. (11-14) The covenant with Abraham
renewed. (15-19) The family of Nahor. (20-24)

#1,2 We never are secure from trials. In Hebrew, to tempt, and to
try, or to prove, are expressed by the same word. Every trial is
indeed a temptation, and tends to show the dispositions of the
heart, whether holy or unholy. But God proved Abraham, not to
draw him to sin, as Satan tempts. Strong faith is often
exercised with strong trials, and put upon hard services. The
command to offer up his son, is given in such language as makes
the trial more grievous; every word here is a sword. Observe, 1.
The person to be offered: Take thy son; not thy bullocks and thy
lambs. How willingly would Abraham have parted with them all to
redeem Isaac! Thy son; not thy servant. Thine only son; thine
only son by Sarah. Take Isaac, that son whom thou lovest. 2. The
place: three days' journey off; so that Abraham might have time
to consider, and might deliberately obey. 3. The manner: Offer
him for a burnt-offering; not only kill his son, his Isaac, but
kill him as a sacrifice; kill him with all that solemn pomp and
ceremony, with which he used to offer his burnt-offerings.
#3-10 Never was any gold tried in so hot a fire. Who but Abraham
would not have argued with God? Such would have been the thought
of a weak heart; but Abraham knew that he had to do with a God,
even Jehovah. Faith had taught him not to argue, but to obey. He
is sure that what God commands is good; that what he promises
cannot be broken. In matters of God, whoever consults with flesh
and blood, will never offer up his Isaac to God. The good
patriarch rises early, and begins his sad journey. And now he
travels three days, and Isaac still is in his sight! Misery is
made worse when long continued. The expression, We will come
again to you, shows that Abraham expected that Isaac, being
raised from the dead, would return with him. It was a very
affecting question that Isaac asked him, as they were going
together: "My father," said Isaac; it was a melting word, which,
one would think, should strike deeper in the heart of Abraham,
than his knife could in the heart of Isaac. Yet he waits for his
son's question. Then Abraham, where he meant not, prophesies:
"My son, God will provide a lamb for a burnt-offering." The Holy
Spirit, by his mouth, seems to predict the Lamb of God, which he
has provided, and which taketh away the sin of the world.
Abraham lays the wood in order for his Isaac's funeral pile, and
now tells him the amazing news: Isaac, thou art the lamb which
God has provided! Abraham, no doubt, comforting him with the
same hopes with which he himself by faith was comforted. Yet it
is necessary that the sacrifice be bound. The great Sacrifice,
which, in the fulness of time, was to be offered up, must be
bound, and so must Isaac. This being done, Abraham takes the
knife, and stretches out his hand to give the fatal blow. Here
is an act of faith and obedience, which deserves to be a
spectacle to God, angels, and men. God, by his providence, calls
us to part with an Isaac sometimes, and we must do it with
cheerful submission to his holy will, #1Sa 3:18|.

#11-14 It was not God's intention that Isaac should actually be
sacrificed, yet nobler blood than that of animals, in due time,
was to be shed for sin, even the blood of the only begotten Son
of God. But in the mean while God would not in any case have
human sacrifices used. Another sacrifice is provided. Reference
must be had to the promised Messiah, the blessed Seed. Christ
was sacrificed in our stead, as this ram instead of Isaac, and
his death was our discharge. And observe, that the temple, the
place of sacrifice, was afterwards built upon this same mount
Moriah; and Calvary, where Christ was crucified, was near. A new
name was given to that place, for the encouragement of all
believers, to the end of the world, cheerfully to trust in God,
and obey him. Jehovah-jireh, the Lord will provide; probably
alluding to what Abraham had said, God will provide himself a
lamb. The Lord will always have his eye upon his people, in
their straits and distresses, that he may give them seasonable
help.

#15-19 There are high declarations of God's favour to Abraham in
this confirmation of the covenant with him, exceeding any he had
yet been blessed with. Those that are willing to part with any
thing for God, shall have it made up to them with unspeakable
advantage. The promise, ver. #18|, doubtless points at the
Messiah, and the grace of the gospel. Hereby we know the
loving-kindness of God our Saviour towards sinful man, in that
he hath not withheld his Son, his only Son, from us. Hereby we
perceive the love of Christ, in that he gave himself a sacrifice
for our sins. Yet he lives, and calls to sinners to come to him,
and partake of his blood-bought salvation. He calls to his
redeemed people to rejoice in him, and to glorify him. What then
shall we render for all his benefits? Let his love constrain us
to live not to ourselves, but to Him who died for us, and rose
again. Admiring and adoring His grace, let us devote our all to
his service, who laid down his life for our salvation. Whatever
is dearest to us upon earth is our Isaac. And the only way for
us to find comfort in an earthly thing, is to give it by faith
into the hands of God. Yet remember that Abraham was not
justified by his readiness to obey, but by the infinitely more
noble obedience of Jesus Christ; his faith receiving this,
relying on this, rejoicing in this, disposed and made him able
for such wonderful self-denial and duty.

#20-24 This chapter ends with some account of Nahor's family,
who had settled at Haran. This seems to be given for the
connection which it had with the church of God. From thence Isaac
and Jacob took wives; and before the account of those events
this list is recorded. It shows that though Abraham saw his own
family highly honoured with privileges, admitted into covenant,
and blessed with the assurance of the promise, yet he did not
look with disdain upon his relations, but was glad to hear of
the increase and welfare of their families.
* The death of Sarah, Abraham applies for a burying-place.
(1-13) Sarah's burying-place. (14-20)

#1-13 The longest life must shortly come to a close. Blessed be
God that there is a world where sin, death, vanity, and vexation
cannot enter. Blessed be his name, that even death cannot part
believers from union with Christ. Those whom we most love, yea,
even our own bodies, which we so care for, must soon become
loathsome lumps of clays, and be buried out of sight. How loose
then should we be to all earthly attachments and adornments! Let
us seek rather that our souls be adorned with heavenly graces.
Abraham rendered honour and respect to the princes of Heth,
although of the ungodly Canaanites. The religion of the Bible
enjoins to pay due respect to all in authority, without
flattering their persons, or countenancing their crimes if they
are unworthy characters. And the noble generosity of these
Canaanites shames and condemns the closeness, selfishness, and
ill-humour of many that call themselves Israelites. It was not
in pride that Abraham refused the gift, because he scorned to be
beholden to Ephron; but in justice and in prudence. Abraham was
able to pay for the field, and therefore would not take
advantage of Ephron's generosity. Honesty, as well as honour,
forbids us to take advantage of our neighbour's liberality, and
to impose, upon those who give freely.

#14-20 Prudence, as well as justice, directs us to be fair and
open in our dealings; cheating bargains will not bear the light.
Abraham, without fraud or delay, pays the money. He pays it at
once in full, without keeping any part back; and by weight,
current money with the merchant, without deceit. See how
anciently money was used for the help of trade, and how honestly
it should be paid when it is due. Though all the land of Canaan
was Abraham by promise, yet the time of his possessing it not
being come, what he had occasion for he bought and paid for.
Dominion is not founded in grace. The saints' title to an
eternal inheritance does not entitle them to the possessions of
this world, nor justify them in doing wrong. Ephron honestly and
fairly makes a good title to the land. As that which is bought,
must be honestly paid for, so that which is sold, must be
honestly delivered and secured. Let us manage our concerns with
punctuality and exactness, in order to avoid contention. Abraham
buried Sarah in the cave, or vault, which was in the purchased
field. It would tend to endear the land to his posterity. And it
is worth noting, that a burying-place was the only piece of the
land which Abraham possessed in Canaan. Those who have least of
this earth, find a grave in it. This sepulchre was at the end of
the field; whatever our possessions are, there is a burial-place
at the end of them. It was a token of his belief and expectation
of the resurrection. Abraham is contented to be still a pilgrim
while he lives, but secures a place where, when he dies, his
flesh may rest in hope. After all, the chief concern is, with
whom we shall rise.
* Abraham's care for Isaac's marriage. (1-9) The journey of
Abraham's servant to Mesopotamia, His meeting with Rebekah.
(10-28) Rebekah and her relatives consent to her marriage.
(29-53) The happy meeting and marriage of Isaac and Rebekah.
(54-67)

#1-9 The effect of good example, good teaching, and the worship
of God in a family, will generally appear in the piety,
faithfulness, prudence, and affection of the servants. To live
in such families, or to have such servants, both are blessings
from God which should be highly valued, and thankfully
acknowledged. But no concern in life is of greater importance to
ourselves, to others, or to the church of God, than marriage. It
therefore ought always to be undertaken with much care and
prudence, especially with reference to the will of God, and with
prayer for his direction and blessing. Where good parents are
not consulted and regarded, the blessing of God cannot be
expected. Parents, in disposing of their children, should
carefully consult the welfare of their souls, and their
furtherance in the way to heaven. Observe the charge Abraham
gave to a good servant, one whose conduct, faithfulness, and
affection, to him and his family, he had long known. Observe
also, that Abraham remembers that God had wonderfully brought
him out of the land of his birth, by the call of his grace; and
therefore doubts not but He will prosper his care, not to bring
his son thither again. God will cause that to end in our
comfort, in which we sincerely aim at his glory.
#10-28 Abraham's servant devoutly acknowledged God. We have
leave to be particular in recommending our affairs to the care
of Divine providence. He proposes a sign, not that he intended
to proceed no further, if not gratified in it; but it is a
prayer that God would provide a good wife for his young master;
and that was a good prayer. She should be simple, industrious,
humble, cheerful, serviceable, and hospitable. Whatever may be
the fashion, common sense, as well as piety, tells us, these are
the proper qualifications for a wife and mother; for one who is
to be a companion to her husband, the manager of domestic
concerns, and trusted to form the minds of children. When the
steward came to seek a wife for his master, he did not go to
places of amusement and sinful pleasure, and pray that he might
meet one there, but to the well of water, expecting to find one
there employed aright. He prayed that God would please to make
his way in this matter plain and clear before him. Our times are
in God's hand; not only events themselves, but the times of
them. We must take heed of being over-bold in urging what God
should do, lest the event should weaken our faith, rather than
strengthen it. But God owned him by making his way clear.
Rebekah, in all respects, answered the characters he sought for
in the woman that was to be his master's wife. When she came to
the well, she went down and filled her pitcher, and came up to
go home with it. She did not stand to gaze upon the strange man and
his camels, but minded her business, and would not have been
diverted from it but by an opportunity of doing good. She did
not curiously or confidently enter into discourse with him, but
answered him modestly. Being satisfied that the Lord had heard
his prayer, he gave the damsel some ornaments worn in eastern
countries; asking at the same time respecting her kindred. On
learning that she was of his master's relations, he bowed down
his head and worshipped, blessing God. His words were addressed
to the Lord, but being spoken in the hearing of Rebekah, she
could perceive who he was, and whence he came.
#29-53 The making up of the marriage between Isaac and Rebekah
is told very particularly. We are to notice God's providence in
the common events of human life, and in them to exercise
prudence and other graces. Laban went to ask Abraham's servant
in, but not till he saw the ear-ring, and bracelet upon his
sister's hands. We know Laban's character, by his conduct
afterwards, and may think that he would not have been so free to
entertain him, if he had not hoped to be well rewarded for it.
The servant was intent upon his business. Though he was come off
a journey, and come to a good house, he would not eat till he
had told his errand. The doing our work, and the fulfilling our
trusts, either for God or man, should be preferred by us before
our food: it was our Saviour's meat and drink, #Joh 4:34|. He
tells them the charge his master had given him, with the reason
of it. He relates what had happened at the well, to further the
proposal, plainly showing the finger of God in it. Those events
which to us seem the effect of choice, contrivance, or chance,
are "appointed out" of God. This hinders not, but rather
encourages the use of all proper means. They freely and
cheerfully close with the proposal; and any matter is likely to
be comfortable, when it proceeds from the Lord. Abraham's
servant thankfully acknowledges the good success he had met
with. He was a humble man, and humble men are not ashamed to own
their situation in life, whatever it may be. All our temporal
concerns are sweet if intermixed with godliness.
#54-67 Abraham's servant, as one that chose his work before his
pleasure, was for hastening home. Lingering and loitering no way
become a wise and good man who is faithful to his duty. As
children ought not to marry without their parents' consent, so
parents ought not to marry them without their own. Rebekah
consented, not only to go, but to go at once. The goodness of
Rebekah's character shows there was nothing wrong in her answer,
though it be not agreeable to modern customs among us. We may
hope that she had such an idea of the religion and godliness in
the family she was to go to, as made her willing to forget her
own people and her father's house. Her friends dismiss her with
suitable attendants, and with hearty good wishes. They blessed
Rebekah. When our relations are entering into a new condition,
we ought by prayer to commend them to the blessing and grace of
God. Isaac was well employed when he met Rebekah. He went out to
take the advantage of a silent evening, and a solitary place,
for meditation and prayer; those divine exercises by which we
converse with God and our own hearts. Holy souls love
retirement; it will do us good to be often alone, if rightly
employed; and we are never less alone than when alone. Observe
what an affectionate son Isaac was: it was about three years
since his mother died, and yet he was not, till now, comforted.
See also what an affectionate husband he was to his wife.
Dutiful sons promise fair to be affectionate husbands; he that
fills up his first station in life with honour, is likely to do
the same in those that follow.
* Abraham's family by Keturah, His death and burial. (1-10) God
blesses Isaac The descendants of Ishmael. (11-18) The birth of
Esau and Jacob. (19-26) The different characters of Esau and
Jacob. (27,28) Esau despises and sells his birth-right. (29-34)

#1-10 All the days, even of the best and greatest saints, are
not remarkable days; some slide on silently; such were these
last days of Abraham. Here is an account of Abraham's children
by Keturah, and the disposition which he made of his estate.
After the birth of these sons, he set his house in order, with
prudence and justice. He did this while he yet lived. It is
wisdom for men to do what they find to do while they live, as
far as they can. Abraham lived 175 years; just one hundred years
after he came to Canaan; so long he was a sojourner in a strange
country. Whether our stay in this life be long or short, it
matters but little, provided we leave behind us a testimony to
the faithfulness and goodness of the Lord, and a good example to
our families. We are told that his sons Isaac and Ishmael buried
him. It seems that Abraham had himself brought them together
while he lived. Let us not close the history of the life of
Abraham without blessing God for such a testimony of the triumph
of faith.

#11-18 Ishmael had twelve sons, whose families became distinct
tribes. They peopled a very large country that lay between Egypt
and Assyria, called Arabia. The number and strength of this
family were the fruit of the promise, made to Hagar and to
Abraham, concerning Ishmael.

#19-26 Isaac seems not to have been much tried, but to have
spent his days in quietness. Jacob and Esau were prayed for;
their parents, after being long childless, obtained them by
prayer. The fulfilment of God's promise is always sure, yet it
is often slow. The faith of believers is tried, their patience
exercised, and mercies long waited for are more welcome when
they come. Isaac and Rebekah kept in view the promise of all
nations being blessed in their posterity, therefore were not
only desirous of children, but anxious concerning every thing
which seemed to mark their future character. In all our doubts
we should inquire of the Lord by prayer. In many of our
conflicts with sin and temptation, we may adopt Rebekah's words,
"If it be so, why am I thus?" If a child of God, why so careless
or carnal? If not a child of God, why so afraid of, or so
burdened with sin?

#27,28 Esau hunted the beasts of the field with dexterity and
success, till he became a conqueror, ruling over his neighbours.
Jacob was a plain man, one that liked the true delights of
retirement, better than all pretended pleasures. He was a
stranger and a pilgrim in his spirit, and a shepherd all his
days. Isaac and Rebekah had but these two children, one was the
father's darling, and the other the mother's. And though godly
parents must feel their affections most drawn over towards a
godly child, yet they will not show partiality. Let their
affections lead them to do what is just and equal to every
child, or evils will arise.

#29-34 We have here the bargain made between Jacob and Esau
about the right, which was Esau's by birth, but Jacob's by
promise. It was for a spiritual privilege; and we see Jacob's
desire of the birth-right, but he sought to obtain it by crooked
courses, not like his character as a plain man. He was right,
that he coveted earnestly the best gifts; he was wrong, that he
took advantage of his brother's need. The inheritance of their
father's worldly goods did not descend to Jacob, and was not
meant in this proposal. But it includes the future possession
of the land of Canaan by his children's children, and the
covenant made with Abraham as to Christ the promised Seed.
Believing Jacob valued these above all things; unbelieving Esau
despised them. Yet although we must be of Jacob's judgment in
seeking the birth-right, we ought carefully to avoid all guile,
in seeking to obtain even the greatest advantages. Jacob's
pottage pleased Esau's eye. "Give me some of that red;" for this
he was called Edom, or Red. Gratifying the sensual appetite
ruins thousands of precious souls. When men's hearts walk after
their own eyes, #Job 31:7|, and when they serve their own
bellies, they are sure to be punished. If we use ourselves to
deny ourselves, we break the force of most temptations. It
cannot be supposed that Esau was dying of hunger in Isaac's
house. The words signify, I am going towards death; he seems to
mean, I shall never live to inherit Canaan, or any of those
future supposed blessings; and what signifies it who has them
when I am dead and gone. This would be the language of
profaneness, with which the apostle brands him, #Heb 12:16|; and
this contempt of the birth-right is blamed, ver. #34|. It is the
greatest folly to part with our interest in God, and Christ, and
heaven, for the riches, honours, and pleasures of this world; it
is as bad a bargain as his who sold a birth-right for a dish of
pottage. Esau ate and drank, pleased his palate, satisfied his
appetite, and then carelessly rose up and went his way, without
any serious thought, or any regret, about the bad bargain he had
made. Thus Esau despised his birth-right. By his neglect and
contempt afterwards, and by justifying himself in what he had
done, he put the bargain past recall. People are ruined, not so
much by doing what is amiss, as by doing it and not repenting of
it.
* Isaac, because of famine, goes to Gerar. (1-5) He denies his
wife and is reproved by Abimelech. (6-11) Isaac grows rich, The
Philistines' envy. (12-17) Isaac digs wells, God blesses him.
(18-25) Abimelech makes a covenant with Isaac. (26-33) Esau's
wives. (34,35)

#1-5 Isaac had been trained up in a believing dependence upon
the Divine grant of the land of Canaan to him and his heirs; and
now that there is a famine in the land, Isaac still cleaves to
the covenant. The real worth of God's promises cannot be
lessened to a believer by any cross providences that may befall
him. If God engage to be with us, and we are where he would have
us to be, nothing but our own unbelief and distrust can prevent
our comfort. The obedience of Abraham to the Divine command, was
evidence of that faith, whereby, as a sinner, he was justified
before God, and the effect of that love whereby true faith
works. God testifies that he approved this obedience, to
encourage others, especially Isaac.

#6-11 There is nothing in Isaac's denial of his wife to be
imitated, nor even excused. The temptation of Isaac is the same
as that which overcame his father, and that in two instances.
This rendered his conduct the greater sin. The falls of those
who are gone before us are so many rocks on which others have
split; and the recording of them is like placing buoys to save
future mariners. This Abimelech was not the same that lived in
Abraham's days, but both acted rightly. The sins of professors
shame them before those that are not themselves religious.

#12-17 God blessed Isaac. Be it observed, for the encouragement
of poor tenants who occupy other people's lands, and are honest
and industrious, that God blessed him with a great increase. The
Philistines envied Isaac. It is an instance of the vanity of the
world; for the more men have of it, the more they are envied,
and exposed to censure and injury. Also of the corruption of
nature; for that is an ill principle indeed, which makes men
grieve at the good of others. They made Isaac go out of their
country. That wisdom which is from above, will teach us to give
up our right, and to draw back from contentions. If we are
wrongfully driven from one place, the Lord will make room for us
in another.

#18-25 Isaac met with much opposition in digging wells. Two were
called Contention and Hatred. See the nature of worldly things;
they make quarrels, and are occasions of strife; and what is
often the lot of the most quiet and peaceable; those who avoid
striving, yet cannot avoid being striven with. And what a mercy
it is to have plenty of water; to have it without striving for
it! The more common this mercy is, the more reason to be
thankful for it. At length Isaac digged a well, for which they
strove not. Those that study to be quiet, seldom fail of being
so. When men are false and unkind, still God is faithful and
gracious; and his time to show himself so is, when we are most
disappointed by men. The same night that Isaac came weary and
uneasy to Beer-sheba, God brought comforts to his soul. Those
may remove with comfort who are sure of God's presence.

#26-33 When a man's ways please the Lord, he maketh even his
enemies to be at peace with him, #Pr 16:7|. Kings' hearts are in
his hands, and when he pleases, he can turn them to favour his
people. It is not wrong to stand upon our guard in dealing with
those who have acted unfairly. But Isaac did not insist on the
unkindnesses they had done him; he freely entered into
friendship with them. Religion teaches us to be neighbourly,
and, as much as in us lies, to live peaceable with all men.
Providence smiled upon what Isaac did; God blessed his labours.

#34,35 Esau was foolish in marrying two wives together, and
still more in marrying Canaanites, strangers to the blessing of
Abraham, and subject to the curse of Noah. It grieved his
parents that he married without their advice and consent. It
grieved them that he married among those who had no religion.
Children have little reason to expect God's blessing who do that
which is a grief of mind to good parents.
* Isaac sends Esau for venison. (1-5) Rebekah teaches Jacob to
obtain the blessing. (6-17) Jacob, pretending to be Esau,
obtains the blessing. (18-29) Isaac's fear, Esau's importunity.
(30-40) Esau threatens Jacob's life, Rebekah sends Jacob away.
(41-46)

#1-5 The promises of the Messiah, and of the land of Canaan, had
come down to Isaac. Isaac being now about 135 years of age, and
his sons about 75, and not duly considering the Divine word
concerning his two sons, that the elder should serve the
younger, resolved to put all the honour and power that were in
the promise, upon Esau his eldest son. We are very apt to take
measures rather from our own reason than from Divine revelation,
and thereby often miss our way.

#6-17 Rebekah knew that the blessing was intended for Jacob, and
expected he would have it. But she wronged Isaac by putting a
cheat on him; she wronged Jacob by tempting him to wickedness.
She put a stumbling-block in Esau's way, and gave him a pretext
for hatred to Jacob and to religion. All were to be blamed. It
was one of those crooked measures often adopted to further the
Divine promises; as if the end would justify, or excuse wrong
means. Thus many have acted wrong, under the idea of being
useful in promoting the cause of Christ. The answer to all such
things is that which God addressed to Abraham, I am God
Almighty; walk before me and be thou perfect. And it was a very
rash speech of Rebekah, "Upon me be thy curse, my son." Christ
has borne the curse of the law for all who take upon them the
yoke of the command, the command of the gospel. But it is too
daring for any creature to say, Upon me be thy curse.
#18-29 Jacob, with some difficulty, gained his point, and got
the blessing. This blessing is in very general terms. No mention
is made of the distinguishing mercies in the covenant with
Abraham. This might be owing to Isaac having Esau in his mind,
though it was Jacob who was before him. He could not be ignorant
how Esau had despised the best things. Moreover, his attachment
to Esau, so as to disregard the mind of God, must have greatly
weakened his own faith in these things. It might therefore be
expected, that leanness would attend his blessing, agreeing with
the state of his mind.

#30-40 When Esau understood that Jacob had got the blessing, he
cried with a great and exceeding bitter cry. The day is coming,
when those that now make light of the blessings of the covenant,
and sell their title to spiritual blessings for that which is of
no value, will, in vain, ask urgently for them. Isaac, when made
sensible of the deceit practised on him, trembled exceedingly.
Those who follow the choice of their own affections, rather than
the Divine will, get themselves into perplexity. But he soon
recovers, and confirms the blessing he had given to Jacob,
saying, I have blessed him, and he shall be blessed. Those who
part with their wisdom and grace, their faith and a good
conscience, for the honours, wealth, or pleasures of this world,
however they feign a zeal for the blessing, have judged
themselves unworthy of it, and their doom shall be accordingly.
A common blessing was bestowed upon Esau. This he desired. Faint
desires of happiness, without right choice of the end, and right
use of the means, deceive many unto their own ruin. Multitudes
go to hell with their mouths full of good wishes. The great
difference is, that there is nothing in Esau's blessing which
points at Christ; and without that, the fatness of the earth,
and the plunder of the field, will stand in little stead. Thus
Isaac, by faith, blessed both his sons, according as their lot
should be.

#41-46 Esau bore malice to Jacob on account of the blessing he
had obtained. Thus he went in the way of Cain, who slew his
brother, because he gained that acceptance with God of which he
had rendered himself unworthy. Esau aimed to prevent Jacob or
his seed from having the dominion, by taking away his life. Men
may fret at God's counsels, but cannot change them. To prevent
mischief, Rebekah warned Jacob of his danger, and advised him to
withdraw for his safety. We must not presume too far upon the
wisdom and resolution, even of the most hopeful and promising
children; but care must be taken to keep them out of the way of
evil. When reading this chapter, we should not fail to observe,
that we must not follow even the best of men further than they
act according to the law of God. We must not do evil that good
may come. And though God overruled the bad actions recorded in
this chapter, to fulfil his purposes, yet we see his judgment of
them, in the painful consequences to all the parties concerned.
It was the peculiar privilege and advantage of Jacob to convey
these spiritual blessings to all nations. The Christ, the
Saviour of the world, was to be born of some one family; and
Jacob's was preferred to Esau's, out of the good pleasure of
Almighty God, who is certainly the best judge of what is fit,
and has an undoubted right to dispense his favours as he sees
proper, #Ro 9:12-15|.
* Isaac sends Jacob to Padan-aram. (1-5) Esau marries the
daughter of Ishmael. (6-9) Jacob's vision. (10-15) The stone of
Beth-el. (16-19) Jacob's vow. (20-22)

#1-5 Jacob had blessings promised both as to this world and that
which is to come; yet goes out to a hard service. This corrected
him for the fraud on his father. The blessing shall be conferred
on him, yet he shall smart for the indirect course taken to
obtain it. Jacob is dismissed by his father with a solemn
charge. He must not take a wife of the daughters of Canaan:
those who profess religion, should not marry with those that
care not for religion. Also with a solemn blessing. Isaac had
before blessed him unwittingly; now he does it designedly. This
blessing is more full than the former; it is a gospel blessing.
This promise looks as high as heaven, of which Canaan was a
type. That was the better country which Jacob and the other
patriarchs had in view.

#6-9 Good examples impress even the profane and malicious. But
Esau thought, by pleasing his parents in one thing, to atone for
other wrong doings. Carnal hearts are apt to think themselves as
good as they should be, because in some one matter they are not
so bad as they have been.

#10-15 Jacob's conduct hitherto, as recorded, was not that of
one who simply feared and trusted in God. But now in trouble,
obliged to flee, he looked only to God to make him to dwell in
safety, and he could lie down and sleep in the open air with his
head upon a stone. Any true believer would be willing to take up
with Jacob's pillow, provided he might have Jacob's vision.
God's time to visit his people with his comforts, is, when they
are most destitute of other comforts, and other comforters.
Jacob saw a ladder which reached from earth to heaven, the
angels going up and coming down, and God himself at the head of
it. This represents, 1. The providence of God, by which there is
a constant intercourse kept up between heaven and earth. This
let Jacob know that he had both a good guide and a good guard.
2. The mediation of Christ. He is this ladder; the foot on earth
in his human nature, the top in heaven in his Divine nature.
Christ is the Way; all God's favours come to us, and all our
services go to him, by Christ, #Joh 1:51|. By this way, sinners
draw near to the throne of grace with acceptance. By faith we
perceive this way, and in prayer we approach by it. In answer to
prayer we receive all needful blessings of providence and grace.
We have no way of getting to heaven but by Christ. And when the
soul, by faith, can see these things, then every place will
become pleasant, and every prospect joyful. He will never leave
us, until his last promise is accomplished in our everlasting
happiness. God now spake comfortably to Jacob. He spake from the
head of the ladder. All the glad tidings we receive from heaven
come through Jesus Christ. The Messiah should come from Jacob.
Christ is the great blessing of the world. All that are blessed,
are blessed in him, and none of any family are shut out from
blessedness in him, but those that shut out themselves. Jacob
had to fear danger from his brother Esau; but God promises to
keep him. He had a long journey before him; to an unknown
country; but, Behold, I am with thee, and God promises to bring
him back again to this land. He seemed to be forsaken of all his
friends; but God gives him this assurance, I will not leave
thee. Whom God loves, he never leaves.

#16-19 God manifested himself and his favour, to Jacob, when he
was asleep. The Spirit, like the wind, blows when and where it
listeth, and God's grace, like the dew, tarrieth not for the
sons of men. Jacob sought to improve the visit God had made him.
Wherever we are, in the city or in the desert, in the house or
in the field, in the shop or in the street, we may keep up our
intercourse with Heaven, if it is not our own fault. But the
more we see of God, the more cause we see for holy trembling
before him.
#20-22 Jacob made a solemn vow on this occasion. In this
observe, 1. Jacob's faith. He trusts that God will be with him,
and will keep him; he depends upon it. 2. Jacob's moderation in
his desires. He asks not for soft clothing and dainty meat. If
God give us much, we are bound to be thankful, and to use it for
him; if he gives us but little, we are bound to be content, and
cheerfully to enjoy him in it. 3. Jacob's piety, and his regard
to God, appear in what he desired, that God would be with him,
and keep him. We need desire no more to make us easy and happy.
Also his resolution is, to cleave to the Lord, as his God in
covenant. When we receive more than common mercy from God, we
should abound in gratitude to him. The tenth is a fit proportion
to be devoted to God, and employed for him; though it may be
more or less, as God prospers us, #1Co 16:2|. Let us then
remember our Bethels, how we stand engaged by solemn vows to
yield ourselves to the Lord, to take him for our God, and to
devote all we have and are to his glory!
* Jacob comes to the well of Haran. (1-8) His interview with
Rachel, Laban entertains him. (9-14) Jacob's covenant for
Rachel, Laban's deceit. (15-30) Leah's sons. (31-35)

#1-8 Jacob proceeded cheerfully in his journey, after the sweet
communion he had with God at Beth-el. Providence brought him to
the field where his uncle's flocks were to be watered. What is
said of the care of the shepherds for their sheep, may remind us
of the tender concern which our Lord Jesus, the great Shepherd
of the sheep, has for his flock the church; for he is the good
Shepherd, that knows his sheep, and is known of them. The stone
at the well's mouth was to secure it; water was scarce, it was
not there for every one's use: but separate interests should not
take us from helping one another. When all the shepherds came
together with their flocks, then, like loving neighbours, they
watered their flocks together. The law of kindness in the tongue
has a commanding power, #Pr 31:26|. Jacob was civil to these
strangers, and he found them civil to him.

#9-14 See Rachel's humility and industry. Nobody needs to be
ashamed of honest, useful labour, nor ought it to hinder any
one's preferment. When Jacob understood that this was his
kinswoman, he was very ready to serve her. Laban, though not the
best humoured, bade him welcome, and was satisfied with the
account Jacob gave of himself. While we avoid being foolishly
ready to believe every thing which is told us, we must take heed
of being uncharitably suspicious.

#15-30 During the month that Jacob spent as a guest, he was not
idle. Wherever we are, it is good to employ ourselves in some
useful business. Laban was desirous that Jacob should continue
with him. Inferior relations must not be imposed upon; it is our
duty to reward them. Jacob made known to Laban the affection he
had for his daughter Rachel. And having no worldly goods with
which to endow her, he promises seven years' service. Love makes
long and hard services short and easy; hence we read of the
labour of love, #Heb 6:10|. If we know how to value the
happiness of heaven, the sufferings of this present time will be
as nothing to us. An age of work will be but as a few days to
those that love God, and long for Christ's appearing. Jacob, who
had imposed upon his father, is imposed upon by Laban, his
father-in-law, by a like deception. Herein, how unrighteous
soever Laban was, the Lord was righteous: see #Jud 1:7|. Even
the righteous, if they take a false step, are sometimes thus
recompensed in the earth. And many who are not, like Jacob, in
their marriage, disappointed in person, soon find themselves, as
much to their grief, disappointed in the character. The choice
of that relation ought to be made with good advice and thought
on both sides. There is reason to believe that Laban's excuse
was not true. His way of settling the matter made bad worse.
Jacob was drawn into the disquiet of multiplying wives. He could
not refuse Rachel, for he had espoused her; still less could he
refuse Leah. As yet there was no express command against
marrying more than one wife. It was in the patriarchs a sin of
ignorance; but it will not justify the like practice now, when
God's will is plainly made known by the Divine law, #Le 18:18|,
and more fully since, by our Saviour, that one man and woman
only must be joined together, #1Co 7:2|.

#31-35 The names Leah gave her children, expressed her respect
and regard, both to God and to her husband. Reuben, or See a
son, with this thought, Now will my husband love me; Levi, or
joined, expecting, Now will my husband be joined unto me. Mutual
affection is both the duty and comfort of the married relation;
and yoke-fellows should study to recommend themselves to each
other, #1Co 7:33,34|. She thankfully acknowledges the kind
providence of God in hearing her. Whatever supports and comforts
us under afflictions, or tends to our deliverance from them, God
must be owned in it. Her fourth son she called Judah, or praise,
saying, Now will I praise the Lord. This was he, of whom, as
concerning the flesh, Christ came. Whatever is the matter of our
rejoicing, ought to be the matter of our thanksgiving. Fresh
favours should quicken us to praise God for former favours; Now
will I praise the Lord more and better than I have done. All our
praises must centre in Christ, both as the matter of them, and
as the Mediator of them. He descended after the flesh from him
whose name was "Praise," and He is our praise. Is Christ formed
in my heart? Now will I praise the Lord.
* A further account of Jacob's family. (1-13) Rachel beareth
Joseph. (14-24) Jacob's new agreement with Laban to serve him
for cattle. (25-43)

#1-13 Rachel envied her sister: envy is grieving at the good of
another, than which no sin is more hateful to God, or more
hurtful to our neighbours and ourselves. She considered not that
God made the difference, and that in other things she had the
advantage. Let us carefully watch against all the risings and
workings of this passion in our minds. Let not our eye be evil
towards any of our fellow-servants, because our Master's is
good. Jacob loved Rachel, and therefore reproved her for what
she said amiss. Faithful reproofs show true affection. God may
be to us instead of any creature; but it is sin and folly to
place any creature in God's stead, and to place that confidence
in any creature, which should be placed in God only. At the
persuasion of Rachel, Jacob took Bilhah her handmaid to wife,
that, according to the usage of those times, her children might
be owned as her mistress's children. Had not Rachel's heart been
influenced by evil passions, she would have thought her sister's
children nearer to her, and more entitled to her care than
Bilhah's. But children whom she had a right to rule, were more
desirable to her than children she had more reason to love. As
an early instance of her power over these children, she takes
pleasure in giving them names that carry in them marks of
rivalry with her sister. See what roots of bitterness envy and
strife are, and what mischief they make among relations. At the
persuasion of Leah, Jacob took Zilpah her handmaid to wife also.
See the power of jealousy and rivalship, and admire the wisdom
of the Divine appointment, which joins together one man and one
woman only; for God hath called us to peace and purity.
#14-24 The desire, good in itself, but often too great and
irregular, of being the mother of the promised Seed, with the
honour of having many children, and the reproach of being
barren, were causes of this unbecoming contest between the
sisters. The truth appears to be, that they were influenced by
the promises of God to Abraham; whose posterity were promised
the richest blessings, and from whom the Messiah was to descend.

#25-43 The fourteen years being gone, Jacob was willing to
depart without any provision, except God's promise. But he had
in many ways a just claim on Laban's substance, and it was the
will of God that he should be provided for from it. He referred
his cause to God, rather than agree for stated wages with Laban,
whose selfishness was very great. And it would appear that he
acted honestly, when none but those of the colours fixed upon
should be found among his cattle. Laban selfishly thought that
his cattle would produce few different in colour from their own.
Jacob's course after this agreement has been considered an
instance of his policy and management. But it was done by
intimation from God, and as a token of his power. The Lord will
one way or another plead the cause of the oppressed, and honour
those who simply trust his providence. Neither could Laban
complain of Jacob, for he had nothing more than was freely
agreed that he should have; nor was he injured, but greatly
benefitted by Jacob's services. May all our mercies be received
with thanksgiving and prayer, that coming from his bounty, they
may lead to his praise.
* Jacob departs secretly. (1-21) Laban pursues Jacob. (23-35)
Jacob's complaint of Laban's conduct. (36-42) Their covenant at
Galeed. (43-55)

#1-21 The affairs of these families are related very minutely,
while (what are called) the great events of states and kingdoms
at that period, are not mentioned. The Bible teaches people the
common duties of life, how to serve God, how to enjoy the
blessings he bestows, and to do good in the various stations and
duties of life. Selfish men consider themselves robbed of all
that goes past them, and covetousness will even swallow up
natural affection. Men's overvaluing worldly wealth is that
error which is the root of covetousness, envy, and all evil. The
men of the world stand in each other's way, and every one seems
to be taking away from the rest; hence discontent, envy, and
discord. But there are possessions that will suffice for all;
happy they who seek them in the first place. In all our removals
we should have respect to the command and promise of God. If He
be with us, we need not fear. The perils which surround us are
so many, that nothing else can really encourage our hearts. To
remember favoured seasons of communion with God, is very
refreshing when in difficulties; and we should often recollect
our vows, that we fail not to fulfil them.
#22-35 God can put a bridle in the mouth of wicked men, to
restrain their malice, though he do not change their hearts.
Though they have no love to God's people, they will pretend to
it, and try to make a merit of necessity. Foolish Laban! to call
those things his gods which could be stolen! Enemies may steal
our goods, but not our God. Here Laban lays to Jacob's charge
things that he knew not. Those who commit their cause to God,
are not forbidden to plead it themselves with meekness and fear.
When we read of Rachel's stealing her father's images, what a
scene of iniquity opens! The family of Nahor, who left the
idolatrous Chaldees; is this family itself become idolatrous? It
is even so. The truth seems to be, that they were like some in
after-times, who sware by the Lord and by Malcham, #Zep 1:5|;
and like others in our times, who wish to serve both God and
mammon. Great numbers will acknowledge the true God in words,
but their hearts and houses are the abodes of spiritual
idolatry. When a man gives himself up to covetousness, like
Laban, the world is his god; and he has only to reside among
gross idolaters in order to become one, or at least a favourer
of their abominations.

#36-42 If Jacob were willingly consumed with heat in the day,
and frost by night, to become the son-in-law of Laban, what
should we refuse to endure, to become the sons of God? Jacob
speaks of God as the God of his father; he thought himself
unworthy to be regarded, but was beloved for his father's sake.
He calls him the God of Abraham, and the fear of Isaac; for
Abraham was dead, and gone to that world where perfect love
casts out fear; but Isaac was yet alive, sanctifying the Lord in
his heart, as his fear and his dread.

#43-55 Laban could neither justify himself nor condemn Jacob,
therefore desires to hear no more of that matter. He is not
willing to own himself in fault, as he ought to have done. But
he proposes a covenant of friendship between them, to which
Jacob readily agrees. A heap of stones was raised, to keep up
the memory of the event, writing being then not known or little
used. A sacrifice of peace offerings was offered. Peace with God
puts true comfort into our peace with our friends. They did eat
bread together, partaking of the feast upon the sacrifice. In
ancient times covenants of friendship were ratified by the
parties eating and drinking together. God is judge between
contending parties, and he will judge righteously; whoever do
wrong, it is at their peril. They gave a new name to the place,
The heap of witness. After this angry parley, they part friends.
God is often better to us than our fears, and overrules the
spirits of men in our favour, beyond what we could have
expected; for it is not in vain to trust in him.
* Jacob's vision at Mahanaim, His fear of Esau. (1-8) Jacob's
earnest prayer for deliverance, He prepares a present for Esau.
(9-23) He wrestles with the Angel. (24-32)

#1-8 The angels of God appeared to Jacob, to encourage him with
the assurance of the Divine protection. When God designs his
people for great trials, he prepares them by great comforts.
While Jacob, to whom the promise belonged, had been in hard
service, Esau was become a prince. Jacob sent a message, showing
that he did not insist upon the birth-right. Yielding pacifies
great offences, #Ec 10:4|. We must not refuse to speak
respectfully, even to those unjustly angry with us. Jacob
received an account of Esau's warlike preparations against him,
and was greatly afraid. A lively sense of danger, and quickening
fear arising from it, may be found united with humble confidence
in God's power and promise.

#9-23 Times of fear should be times of prayer: whatever causes
fear, should drive us to our knees, to our God. Jacob had lately
seen his guards of angels, but in this distress he applied to
God, not to them; he knew they were his fellow-servants, #Re
22:9|. There cannot be a better pattern for true prayer than
this. Here is a thankful acknowledgement of former undeserved
favours; a humble confession of unworthiness; a plain statement
of his fears and distress; a full reference of the whole affair
to the Lord, and resting all his hopes on him. The best we can
say to God in prayer, is what he has said to us. Thus he made
the name of the Lord his strong tower, and could not but be
safe. Jacob's fear did not make him sink into despair, nor did
his prayer make him presume upon God's mercy, without the use of
means. God answers prayers by teaching us to order our affairs
aright. To pacify Esau, Jacob sent him a present. We must not
despair of reconciling ourselves to those most angry against us.
#24-32 A great while before day, Jacob being alone, more fully
spread his fears before God in prayer. While thus employed, One
in the likeness of a man wrestled with him. When the spirit
helpeth our infirmities, and our earnest and vast desires can
scarcely find words to utter them, and we still mean more than
we can express, then prayer is indeed wrestling with God.
However tried or discouraged, we shall prevail; and prevailing
with Him in prayer, we shall prevail against all enemies that
strive with us. Nothing requires more vigour and unceasing
exertion than wrestling. It is an emblem of the true spirit of
faith and prayer. Jacob kept his ground; though the struggle
continued long, this did not shake his faith, nor silence his
prayer. He will have a blessing, and had rather have all his
bones put out of joint than go away without one. Those who would
have the blessing of Christ, must resolve to take no denial. The
fervent prayer is the effectual prayer. The Angel puts a lasting
mark of honour upon him, by changing his name. Jacob signifies a
supplanter. From henceforth he shall be celebrated, not for
craft and artful management, but for true valour. Thou shalt be
called Israel, a prince with God, a name greater than those of
the great men of the earth. He is a prince indeed that is a
prince with God; those are truly honourable that are mighty in
prayer. Having power with God, he shall have power with men too;
he shall prevail, and gain Esau's favour. Jacob gives a new name
to the place. He calls it Peniel, the face of God, because there
he had seen the appearance of God, and obtained the favour of
God. It becomes those whom God honours, to admire his grace
towards them. The Angel who wrestled with Jacob was the second
Person in the sacred Trinity, who was afterwards God manifest in
the flesh, and who, dwelling in human nature, is called
Immanuel, #Ho 12:4,5|. Jacob halted on his thigh. It might serve
to keep him from being lifted up with the abundance of the
revelations. The sun rose on Jacob: it is sun-rise with that
soul, which has had communion with God.
* The friendly meeting of Jacob and Esau. (1-16) Jacob comes to
Succoth and Shalem, He builds an altar. (17-20)

#1-16 Jacob, having by prayer committed his case to God, went on
his way. Come what will, nothing can come amiss to him whose
heart is fixed, trusting in God. Jacob bowed to Esau. A humble,
submissive behaviour goes far towards turning away wrath. Esau
embraced Jacob. God has the hearts of all men in his hands, and
can turn them when and how he pleases. It is not in vain to
trust in God, and to call upon him in the day of trouble. And
when a man's ways please the Lord he maketh even his enemies to
be at peace with him. Esau receives Jacob as a brother, and much
tenderness passes between them. Esau asks, Who are those with
thee? To this common question, Jacob spoke like himself, like a
man whose eyes are ever directed towards the Lord. Jacob urged
Esau, though his fear was over, and he took his present. It is
well when men's religion makes them generous, free-hearted, and
open-handed. But Jacob declined Esau's offer to accompany him.
It is not desirable to be too intimate with superior ungodly
relations, who will expect us to join in their vanities, or at
least to wink at them, though they blame, and perhaps mock at,
our religion. Such will either be a snare to us, or offended
with us. We shall venture the loss of all things, rather than
endanger our souls, if we know their value; rather than renounce
Christ, if we truly love him. And let Jacob's care and tender
attention to his family and flocks remind us of the good
Shepherd of our souls, who gathers the lambs with his arm, and
carries them in his bosom, and gently leads those that are with
young, #Isa 40:11|. As parents, teachers or pastors, we should
all follow his example.

#17-20 Jacob did not content himself with words of thanks for
God's favour to him, but gave real thanks. Also he kept up
religion, and the worship of God in his family. Where we have a
tent, God must have an altar. Jacob dedicated this altar to the
honour of El-elohe-Israel, God, the God of Israel; to the honour
of God, the only living and true God; and to the honour of the
God of Israel, as a God in covenant with him. Israel's God is
Israel's glory. Blessed be his name, he is still the mighty God,
the God of Israel. May we praise his name, and rejoice in his
love, through our pilgrimage here on earth, and for ever in the
heavenly Canaan.
* Dinah defiled by Shechem. (1-19) The Shechemites murdered by
Simeon and Levi. (20-31)

#1-19 Young persons, especially females, are never so safe and
well off as under the care of pious parents. Their own
ignorance, and the flattery and artifices of designing, wicked
people, who are ever laying snares for them, expose them to
great danger. They are their own enemies if they desire to go
abroad, especially alone, among strangers to true religion.
Those parents are very wrong who do not hinder their children
from needlessly exposing themselves to danger. Indulged
children, like Dinah, often become a grief and shame to their
families. Her pretence was, to see the daughters of the land, to
see how they dressed, and how they danced, and what was
fashionable among them; she went to see, yet that was not all,
she went to be seen too. She went to get acquaintance with the
Canaanites, and to learn their ways. See what came of Dinah's
gadding. The beginning of sin is as the letting forth of water.
How great a matter does a little fire kindle! We should
carefully avoid all occasions of sin and approaches to it.
#20-31 The Shechemites submitted to the sacred rite, only to
serve a turn, to please their prince, and to enrich themselves,
and it was just with God to bring punishment upon them. As
nothing secures us better than true religion, so nothing exposes
us more than religion only pretended to. But Simeon and Levi
were most unrighteous. Those who act wickedly, under the pretext
of religion, are the worst enemies of the truth, and harden the
hearts of many to destruction. The crimes of others form no
excuse for us. Alas! how one sin leads on to another, and, like
flames of fire, spread desolation in every direction! Foolish
pleasures lead to seduction; seduction produces wrath; wrath
thirsts for revenge; the thirst of revenge has recourse to
treachery; treachery issues in murder; and murder is followed by
other lawless actions. Were we to trace the history of unlawful
commerce between the sexes, we should find it, more than any
other sin, ending in blood.
* God commands Jacob to go to Beth-el, He puts away idols from
his family. (1-5) Jacob builds an altar, Death of Deborah, God
blesses Jacob. (6-15) Death of Rachel. (16-20) Reuben's crime,
The death of Isaac. (21-29)

#1-5 Beth-el was forgotten. But as many as God loves, he will
remind of neglected duties, one way or other, by conscience or
by providences. When we have vowed a vow to God, it is best not
to defer the payment of it; yet better late than never. Jacob
commanded his household to prepare, not only for the journey and
removal, but for religious services. Masters of families should
use their authority to keep up religion in their families, #Jos
24:15|. They must put away strange gods. In families where there
is a face of religion, and an altar to God, yet many times there
is much amiss, and more strange gods than one would suppose.
They must be clean, and change their garments. These were but
outward ceremonies, signifying the purifying and change of the
heart. What are clean clothes, and new clothes, without a clean
heart, and a new heart? If Jacob had called for these idols
sooner, they had parted with them sooner. Sometimes attempts for
reformation succeed better than we could have thought. Jacob
buried their images. We must be wholly separated from our sins,
as we are from those that are dead and buried out of sight. He
removed from Shechem to Beth-el. Though the Canaanites were very
angry against the sons of Jacob for their barbarous usage of the
Shechemites, yet they were so kept back by Divine power, that
they could not take the opportunity now offered to avenge them.
The way of duty is the way of safety. When we are about God's
work, we are under special protection; God is with us, while we
are with him; and if He be for us, who can be against us? God
governs the world more by secret terrors on men's minds than we
are aware of.

#6-15 The comfort the saints have in holy ordinances, is not so
much from Beth-el, the house of God, as from El-beth-el, the God
of the house. The ordinances are empty things, if we do not meet
with God in them. There Jacob buried Deborah, Rebekah's nurse.
She died much lamented. Old servants in a family, that have in
their time been faithful and useful, ought to be respected. God
appeared to Jacob. He renewed the covenant with him. I am God
Almighty, God all-sufficient, able to make good the promise in
due time, and to support thee and provide for thee in the mean
time. Two things are promised; that he should be the father of a
great nation, and that he should be the master of a good land.
These two promises had a spiritual signification, which Jacob
had some notion of, though not so clear and distinct as we now
have. Christ is the promised Seed, and heaven is the promised
land; the former is the foundation, and the latter the
top-stone, of all God's favours.

#16-20 Rachel had passionately said, Give me children, or else I
die; and now that she had children, she died! The death of the
body is but the departure of the soul to the world of spirits.
When shall we learn that it is God alone who really knows what
is best for his people, and that in all worldly affairs the
safest path for the Christian is to say from the heart, It is
the Lord, let him do what seemeth him good. Here alone is our
safety and our comfort, to know no will but his. Her dying lips
called her newborn son Ben-oni, the son of my sorrow; and many a
son proves to be the heaviness of her that bare him. Children
are enough the sorrow of their mothers; they should, therefore,
when they grow up, study to be their joy, and so, if possible,
to make them some amends. But Jacob, because he would not renew
the sorrowful remembrance of the mother's death every time he
called his son, changed his name to Benjamin, the son of my
right hand: that is, very dear to me; the support of my age,
like the staff in my right hand.

#21-29 What a sore affliction Reuben's sin was, is shown, " and
Israel heard it." No more is said, but that is enough. Reuben
thought that his father would never hear of it; but those that
promise themselves secrecy in sin, are generally disappointed.
The age and death of Isaac are recorded, though he died not till
after Joseph was sold into Egypt. Isaac lived about forty years
after he had made his will, chap. #27:2|. We shall not die an
hour the sooner, but much the better, for timely setting our
hearts and houses in order. Particular notice is taken of the
agreement of Esau and Jacob at their father's funeral, to show
how God had wonderfully changed Esau's mind. It is awful to
behold relations, sometimes for a little of this world's goods,
disputing over the graves of their friends, while they are near
going to the grave themselves.
* Esau and his descendants.

- The registers in this chapter show the faithfulness of God to
his promise to Abraham. Esau is here called Edom, that name
which kept up the remembrance of his selling his birth-right for
a mess of pottage. Esau continued the same profane despiser of
heavenly things. In outward prosperity and honour, the children
of the covenant are often behind, and those that are out of the
covenant get the start. We may suppose it a trial to the faith
of God's Israel, to hear of the pomp and power of the kings of
Edom, while they were bond-slaves in Egypt; but those that look
for great things from God, must be content to wait for them;
God's time is the best time. Mount Seir is called the land of
their possession. Canaan was at this time only the land of
promise. Seir was in the possession of the Edomites. The
children of this world have their all in hand, and nothing in
hope, #Lu 16:25|; while the children of God have their all in
hope, and next to nothing in hand. But, all things considered,
it is beyond compare better to have Canaan in promise, than
mount Seir in possession.
* Joseph is loved of Jacob, but hated by his brethren. (1-4)
Joseph's dreams. (5-11) Jacob sends Joseph to visit his
brethren, They conspire his death. (12-22) Joseph's brethren
sell him. (23-10) Jacob deceived, Joseph sold to Potiphar.
(31-36)

#1-4 In Joseph's history we see something of Christ, who was
first humbled and then exalted. It also shows the lot of
Christians, who must through many tribulations enter into the
kingdom. It is a history that has none like it, for displaying
the various workings of the human mind, both good and bad, and
the singular providence of God in making use of them for
fulfilling his purposes. Though Joseph was his father's darling,
yet he was not bred up in idleness. Those do not truly love
their children, who do not use them to business, and labour, and
hardships. The fondling of children is with good reason called
the spoiling of them. Those who are trained up to do nothing,
are likely to be good for nothing. But Jacob made known his
love, by dressing Joseph finer than the rest of his children. It
is wrong for parents to make a difference between one child and
another, unless there is great cause for it, by the children's
dutifulness, or undutifulness. When parents make a difference,
children soon notice it, and it leads to quarrels in families.
Jacob's sons did that, when they were from under his eye, which
they durst not have done at home with him; but Joseph gave his
father an account of their ill conduct, that he might restrain
them. Not as a tale-bearer, to sow discord, but as a faithful
brother.

#5-11 God gave Joseph betimes the prospect of his advancement,
to support and comfort him under his long and grievous troubles.
Observe, Joseph dreamed of his preferment, but he did not dream
of his imprisonment. Thus many young people, when setting out in
the world, think of nothing but prosperity and pleasure, and
never dream of trouble. His brethren rightly interpreted the
dream, though they abhorred the interpretation of it. While they
committed crimes in order to defeat it, they were themselves the
instruments of accomplishing it. Thus the Jews understood what
Christ said of his kingdom. Determined that he should not reign
over them, they consulted to put him to death; and by his
crucifixion, made way for the exaltation they designed to
prevent.
#12-22 How readily does Joseph wait his father's orders! Those
children who are best beloved by their parents, should be the
most ready to obey them. See how deliberate Joseph's brethren
were against him. They thought to slay him from malice
aforethought, and in cold blood. Whosoever hateth his brother is
a murderer, #1Jo 3:15|. The sons of Jacob hated their brother
because their father loved him. New occasions, as his dreams and
the like, drew them on further; but this laid rankling in their
hearts, till they resolved on his death. God has all hearts in
his hands. Reuben had most reason to be jealous of Joseph, for
he was the first-born; yet he proves his best friend. God
overruled all to serve his own purpose, of making Joseph an
instrument to save much people alive. Joseph was a type of
Christ; for though he was the beloved Son of his Father, and
hated by a wicked world, yet the Father sent him out of his
bosom to visit us in great humility and love. He came from
heaven to earth to seek and save us; yet then malicious plots
were laid against him. His own not only received him not, but
crucified him. This he submitted to, as a part of his design to
redeem and save us.

#23-30 They threw Joseph into a pit, to perish there with hunger
and cold; so cruel were their tender mercies. They slighted him
when he was in distress, and were not grieved for the affliction
of Joseph, see #Am 6:6|; for when he was pining in the pit, they
sat down to eat bread. They felt no remorse of conscience for
the sin. But the wrath of man shall praise God, and the
remainder of wrath he will restrain, #Ps 76:10|. Joseph's
brethren were wonderfully restrained from murdering him, and
their selling him as wonderfully turned to God's praise.

#31-36 When Satan has taught men to commit one sin, he teaches
them to try to conceal it with another; to hide theft and
murder, with lying and false oaths: but he that covers his sin
shall not prosper long. Joseph's brethren kept their own and one
another's counsel for some time; but their villany came to light
at last, and it is here published to the world. To grieve their
father, they sent him Joseph's coat of colours; and he hastily
thought, on seeing the bloody coat, that Joseph was rent in
pieces. Let those that know the heart of a parent, suppose the
agony of poor Jacob. His sons basely pretended to comfort him,
but miserable, hypocritical comforters were they all. Had they
really desired to comfort him, they might at once have done it,
by telling the truth. The heart is strangely hardened by the
deceitfulness of sin. Jacob refused to be comforted. Great
affection to any creature prepares for so much the greater
affliction, when it is taken from us, or made bitter to us:
undue love commonly ends in undue grief. It is the wisdom of
parents not to bring up children delicately, they know not to
what hardships they may be brought before they die. From the
whole of this chapter we see with wonder the ways of Providence.
The malignant brothers seem to have gotten their ends; the
merchants, who care not what they deal in so that they gain,
have also obtained theirs; and Potiphar, having got a fine young
slave, has obtained his! But God's designs are, by these means,
in train for execution. This event shall end in Israel's going
down to Egypt; that ends in their deliverance by Moses; that in
setting up the true religion in the world; and that in the
spread of it among all nations by the gospel. Thus the wrath of
man shall praise the Lord, and the remainder thereof will he
restrain.
* The profligate conduct of Judah and his family.

- This chapter gives an account of Judah and his family, and
such an account it is, that it seems a wonder that of all
Jacob's sons, our Lord should spring out of Judah, #Heb 7:14|.
But God will show that his choice is of grace and not of merit,
and that Christ came into the world to save sinners, even the
chief. Also, that the worthiness of Christ is of himself, and
not from his ancestors. How little reason had the Jews, who were
so called from this Judah, to boast as they did, #Joh 8:41|.
What awful examples the Lord proclaims in his punishments, of
his utter displeasure at sin! Let us seek grace from God to
avoid every appearance of sin. And let that state of humbleness
to which Jesus submitted, when he came to put away sin by the
sacrifice of himself, in appointing such characters as those
here recorded, to be his ancestors, endear the Redeemer to our
hearts.
* Joseph preferred by Potiphar. (1-6) Joseph resists temptation.
(7-12) Joseph is falsely accused by his mistress. (13-18) He is
cast into prison, God is with him there. (19-23)

#1-6 Our enemies may strip us of outward distinctions and
ornaments; but wisdom and grace cannot be taken from us. They
may separate us from friends, relatives, and country; but they
cannot take from us the presence of the Lord. They may shut us
from outward blessings, rob us of liberty, and confine us in
dungeons; but they cannot shut us out from communion with God,
from the throne of grace, or take from us the blessings of
salvation. Joseph was blessed, wonderfully blessed, even in the
house where he was a slave. God's presence with us, makes all we
do prosperous. Good men are the blessings of the place where
they live; good servants may be so, though mean and lightly
esteemed. The prosperity of the wicked is, one way or other, for
the sake of the godly. Here was a wicked family blessed for the
sake of one good servant in it.

#7-12 Beauty either in men or women, often proves a snare both
to themselves and others. This forbids pride in it, and requires
constant watchfulness against the temptation that attends it. We
have great need to make a covenant with our eyes, lest the eyes
infect the heart. When lust has got power, decency, and
reputation, and conscience, are all sacrificed. Potiphar's wife
showed that her heart was fully set to do evil. Satan, when he
found he could not overcome Joseph with the troubles and the
frowns of the world, for in them he still held fast his
principle, assaulted him with pleasures, which have ruined more
than the former. But Joseph, by the grace of God, was enabled to
resist and overcome this temptation; and his escape was as great
an instance of the Divine power, as the deliverance of the three
children out of the fiery furnace. This sin was one which might
most easily beset him. The tempter was his mistress, one whose
favour would help him forward; and it was at his utmost peril if
he slighted her, and made her his enemy. The time and place
favoured the temptation. To all this was added frequent,
constant urging. The almighty grace of God enabled Joseph to
overcome this assault of the enemy. He urges what he owed both
to God and his master. We are bound in honour, as well as
justice and gratitude, not in any thing to wrong those who place
trust in us, how secretly soever it may be done. He would not
offend his God. Three arguments Joseph urges upon himself. 1. He
considers who he was that was tempted. One in covenant with God,
who professed religion and relation to him. 2. What the sin was
to which he was tempted. Others might look upon it as a small
matter; but Joseph did not so think of it. Call sin by its own
name, and never lessen it. Let sins of this nature always be
looked upon as great wickedness, as exceedingly sinful. 3.
Against whom he was tempted to sin, against God. Sin is against
God, against his nature and his dominion, against his love and
his design. Those that love God, for this reason hate sin. The
grace of God enabled Joseph to overcome the temptation, by
avoiding the temper. He would not stay to parley with the
temptation, but fled from it, as escaping for his life. If we
mean not to do iniquity, let us flee as a bird from the snare,
and as a roe from the hunter.

#13-18 Joseph's mistress, having tried in vain to make him a
guilty man, endeavoured to be avenged on him. Those that have
broken the bonds of modesty, will never be held by the bonds of
truth. It is no new thing for the best of men to be falsely
accused of the worst of crimes, by those who themselves are the
worst of criminals. It is well there is a day of discovery
coming, in which all shall appear in their true characters.

#19-23 Joseph's master believed the accusation. Potiphar, it is
likely, chose that prison, because it was the worst; but God
designed to open the way to Joseph's honour. Joseph was owned
and righted by his God. He was away from all his friends and
relations; he had none to help or comfort him; but the Lord was
with Joseph, and showed him mercy. Those that have a good
conscience in a prison, have a good God there. God gave him
favour in the sight of the keeper of the prison; he trusted him
to manage the affairs of the prison. A good man will do good
wherever he is, and will be a blessing even in bonds and
banishment. Let us not forget, through Joseph, to look unto
Jesus, who suffered being tempted, yet without sin; who was
slandered, and persecuted, and imprisoned, but without cause;
who by the cross ascended to the throne. May we be enabled to
follow the same path in submitting and in suffering, to the same
place of glory.
* The chief butler and baker of Pharaoh in prison, Their dreams
interpreted by Joseph. (1-19) The ingratitude of the chief
butler. (20-23)

#1-19 It was not so much the prison that made the butler and
baker sad, as their dreams. God has more ways than one to sadden
the spirits. Joseph had compassion towards them. Let us be
concerned for the sadness of our brethren's countenances. It is
often a relief to those that are in trouble to be noticed. Also
learn to look into the causes of our own sorrow. Is there a good
reason? Is there not comfort sufficient to balance it, whatever
it is? Why art thou cast down, O my soul? Joseph was careful to
ascribe the glory to God. The chief butler's dream foretold his
advancement. The chief baker's dream his death. It was not
Joseph's fault that he brought the baker no better tidings. And
thus ministers are but interpreters; they cannot make the thing
otherwise than it is: if they deal faithfully, and their message
prove unpleasing, it is not their fault. Joseph does not reflect
upon his brethren that sold him; nor does he reflect on the
wrong done him by his mistress and his master, but mildly states
his own innocence. When we are called on to clear ourselves, we
should carefully avoid, as much as may be, speaking ill of
others. Let us be content to prove ourselves innocent, and not
upbraid others with their guilt.
#20-23 Joseph's interpretation of the dreams came to pass on the
very day fixed. On Pharaoh's birth-day, all his servants
attended him, and then the cases of these two came to be looked
into. We may all profitably take notice of our birth-days, with
thankfulness for the mercies of our birth, sorrow for the
sinfulness of our lives, and expectation of the day of our
death, as better than the day of our birth. But it seems strange
that worldly people, who are so fond of living here, should
rejoice at the end of one year after another of their short span
of life. A Christian has cause to rejoice that he was born, also
that he comes nearer to the end of his sin and sorrow, and
nearer to his everlasting happiness. The chief butler remembered
not Joseph, but forgot him. Joseph had deserved well at his
hands, yet he forgot him. We must not think it strange, if in
this world we have hatred shown us for our love, and slights for
our kindness. See how apt those who are themselves at ease are
to forget others in distress. Joseph learned by his
disappointment to trust in God only. We cannot expect too little
from man, nor too much from God. Let us not forget the
sufferings, promises, and love of our Redeemer. We blame the
chief butler's ingratitude to Joseph, yet we ourselves act much
more ungratefully to the Lord Jesus. Joseph had but foretold the
chief butler's enlargement, but Christ wrought out ours; he
mediated with the King of Kings for us; yet we forget him,
though often reminded of him, and though we have promised never
to forget him. Thus ill do we requite Him, like foolish people
and unwise.
* Pharaoh's dreams. (1-8) Joseph interprets Pharaoh's dreams.
(9-32) Joseph's counsel, He is highly advanced. (33-45) Joseph's
children, The beginning of the famine. (46-57)

#1-8 The means of Joseph's being freed from prison were
Pharaoh's dreams, as here related. Now that God no longer speaks
to us in that way, it is no matter how little we either heed
dreams, or tell them. The telling of foolish dreams can make no
better than foolish talk. But these dreams showed that they were
sent of God; when he awoke, Pharaoh's spirit was troubled.

#9-32 God's time for the enlargement of his people is the
fittest time. If the chief butler had got Joseph to be released
from prison, it is probable he would have gone back to the land
of the Hebrews. Then he had neither been so blessed himself, nor
such a blessing to his family, as afterwards he proved. Joseph,
when introduced to Pharaoh, gives honour to God. Pharaoh had
dreamed that he stood upon the bank of the river Nile, and saw
the kine, both the fat ones, and the lean ones, come out of the
river. Egypt has no rain, but the plenty of the year depends
upon the overflowing of the river Nile. See how many ways
Providence has of dispensing its gifts; yet our dependence is
still the same upon the First Cause, who makes every creature
what it is to us, be it rain or river. See to what changes the
comforts of this life are subject. We cannot be sure that
to-morrow shall be as this day, or next year as this. We must
learn how to want, as well as how to abound. Mark the goodness
of God in sending the seven years of plenty before those of
famine, that provision might be made. The produce of the earth
is sometimes more, and sometimes less; yet, take one with
another, he that gathers much, has nothing over; and he that
gathers little, has no lack, #Ex 16:18|. And see the perishing
nature of our worldly enjoyments. The great harvests of the
years of plenty were quite lost, and swallowed up in the years
of famine; and that which seemed very much, yet did but just
serve to keep the people alive. There is bread which lasts to
eternal life, which it is worth while to labour for. They that
make the things of this world their good things, will find
little pleasure in remembering that they have received them.

#33-45 Joseph gave good advice to Pharaoh. Fair warning should
always be followed by good counsel. God has in his word told us
of a day of trial before us, when we shall need all the grace we
can have. Now, therefore, provide accordingly. Pharaoh gave
Joseph an honourable testimony. He is a man in whom the spirit
of God is; and such men ought to be valued. Pharaoh puts upon
Joseph marks of honour. He gave him such a name as spoke the
value he had for him, Zaphnath-paaneah, "a revealer of secrets."
This preferment of Joseph encourages all to trust in God. Some
translate Joseph's new name, "the saviour of the world." The
brightest glories, even of the upper world, are put upon Christ,
the highest trust lodged in his hand, and all power given him,
both in heaven and earth.

#46-57 In the names of his two sons, Manasseh and Ephraim,
Joseph owned the Divine providence. 1. He was made to forget his
misery. 2. He was made fruitful in the land of his affliction.
The seven plenteous years came, and were ended. We ought to look
forward to the end of the days, both of our prosperity and of
our opportunity. We must not be secure in prosperity, nor
slothful in making good use of opportunity. Years of plenty will
end; what thy hand finds to do, do it; and gather in gathering
time. The dearth came, and the famine was not only in Egypt, but
in other lands. Joseph was diligent in laying up, while the
plenty lasted. He was prudent and careful in giving out, when
the famine came. Joseph was engaged in useful and important
labours. Yet it was in the midst of this his activity that his
father Jacob said, Joseph is not! What a large portion of our
troubles would be done away if we knew the whole truth! Let
these events lead us to Jesus. There is a famine of the bread of
life throughout the whole earth. Go to Jesus, and what he bids
you, do. Attend to his voice, apply to him; he will open his
treasures, and satisfy with goodness the hungry soul of every
age and nation, without money and without price. But those who
slight this provision must starve, and his enemies will be
destroyed.
* Jacob sends ten sons to buy corn. (1-6) Joseph's treatment of
his brethren. (7-20) Their remorse, Simeon detained. (21-24) The
rest return with corn. (25-28) Jacob refuses to send Benjamin to
Egypt. (29-38)

#1-6 Jacob saw the corn his neighbours had bought in Egypt, and
brought home. It is a spur to exertion to see others supplied.
Shall others get food for their souls, and shall we starve while
it is to be had? Having discovered where help is to be had, we
should apply for it without delay, without shrinking from
labour, or grudging expense, especially as regards our
never-dying souls. There is provision in Christ; but we must
come to him, and seek it from him.

#7-20 Joseph was hard upon his brethren, not from a spirit of
revenge, but to bring them to repentance. Not seeing his brother
Benjamin, he suspected that they had made away with him, and he
gave them occasion to speak of their father and brother. God, in
his providence, sometimes seems harsh with those he loves, and
speaks roughly to those for whom yet he has great mercy in
store. Joseph settled at last, that one of them should be left,
and the rest go home and fetch Benjamin. It was a very
encouraging word he said to them, "I fear God;" as if he had
said, You may be assured I will do you no wrong; I dare not, for
I know there is one higher than I. With those that fear God, we
may expect fair dealing.

#21-24 The office of conscience is to bring to mind things long
since said and done. When the guilt of this sin of Joseph's
brethren was fresh, they made light of it, and sat down to eat
bread; but now, long afterward, their consciences accused them
of it. See the good of afflictions; they often prove the happy
means of awakening conscience, and bringing sin to our
remembrance. Also, the evil of guilt as to our brethren.
Conscience now reproached them for it. Whenever we think we have
wrong done us, we ought to remember the wrong we have done to
others. Reuben alone remembered with comfort, that he had done
what he could to prevent the mischief. When we share with others
in their sufferings, it will be a comfort if we have the
testimony of our consciences for us, that we did not share in
their evil deeds, but in our places witnessed against them.
Joseph retired to weep. Though his reason directed that he
should still carry himself as a stranger, because they were not
as yet humbled enough, yet natural affection could not but work.

#25-28 The brethren came for corn, and corn they had: not only
so, but every man had his money given back. Thus Christ, like
Joseph, gives out supplies without money and without price. The
poorest are invited to buy. But guilty consciences are apt to
take good providences in a bad sense; to put wrong meanings even
upon things that make for them.

#29-38 Here is the report Jacob's sons made to their father. It
troubled the good man. Even the bundles of money Joseph
returned, in kindness, to his father, frightened him. He laid
the fault upon his sons; knowing them, he feared they had
provoked the Egyptians, and wrongfully brought home their money.
Jacob plainly distrusted his sons, remembering that he never saw
Joseph since he had been with them. It is bad with a family,
when children behave so ill that their parents know not how to
trust them. Jacob gives up Joseph for gone, and Simeon and
Benjamin as in danger; and concludes, All these things are
against me. It proved otherwise, that all these things were for
him, were working together for his good, and the good of his
family. We often think that to be against us, which is really
for us. We are afflicted in body, estate, name, and in our
relations; and think all these things are against us, whereas
they are really working for us a weight of glory. Thus does the
Lord Jesus conceal himself and his favour, thus he rebukes and
chastens those for whom he has purposes of love. By sharp
corrections and humbling convictions he will break the stoutness
and mar the pride of the heart, and bring to true repentance.
Yet before sinners fully know him, or taste that he is gracious,
he consults their good, and sustains their souls, to wait for
him. May we do thus, never yielding to discouragement,
determining to seek no other refuge, and humbling ourselves more
and more under his mighty hand. In due time he will answer our
petitions, and do for us more than we can expect.
* Jacob is persuaded to send Benjamin into Egypt. (1-14)
Joseph's reception of his brethren, their fears. (15-25) Joseph
makes a feast for his brethren. (26-34)

#1-14 Jacob urges his sons to go and buy a little food; now, in
time of dearth, a little must suffice. Judah urges that Benjamin
should go with them. It is not against the honour and duty
children owe their parents, humbly to advise them, and when
needful, to reason with them. Jacob saw the necessity of the
case, and yielded. His prudence and justice appeared in three
things. 1. He sent back the money they had found in the sack.
Honesty obliges us to restore not only that which comes to us by
our own fault, but that which comes to us by the mistakes of
others. Though we get it by oversight, if we keep it when the
oversight is discovered, it is kept by deceit. 2. He sent as
much again as they took the time before; the price of corn might
be risen, or they might have to pay a ransom for Simeon. 3. He
sent a present of such things as the land afforded, and as were
scarce in Egypt, balm, and honey, &c. Providence dispenses not
its gifts to all alike. But honey and spice will never make up
the want of bread-corn. The famine was sore in Canaan, yet they
had balm and myrrh, &c. We may live well enough upon plain food,
without dainties; but we cannot live upon dainties without plain
food. Let us thank God that what is most needful and useful,
generally is most cheap and common. Though men value very highly
their gold and silver, and the luxuries which are counted the
best fruits of every land, yet in a time of famine they
willingly barter them for bread. And how little will earthly
good things stand us in stead in the day of wrath! How ready
should we be to renounce them all, as loss, for the excellency
of the knowledge of Jesus Christ! Our way to prevail with man is
by first prevailing with the Lord in fervent prayer. But, Thy
will be done, should close every petition for the mercies of
this life, or against the afflictions of this life.
#15-25 Jacob's sons went down the second time into Egypt to buy
corn. If we should ever know what a famine of the word means,
let us not think it much to travel as far for spiritual food, as
they did for bodily food. Joseph's steward had orders from his
master to take them to his house. Even this frightened them.
Those that are guilty make the worst of every thing. But the
steward encouraged them. It appears, from what he said, that by
his good master he was brought to the knowledge of the true God,
the God of the Hebrews. Religious servants should take all fit
occasions to speak of God and his providence, with reverence and
seriousness.

#26-34 Observe the great respect Joseph's brethren paid to him.
Thus were Joseph's dreams more and more fulfilled. Joseph showed
great kindness to them. He treated them nobly; but see here the
early distance between Jews and gentiles. In a day of famine, it
is enough to be fed; but they were feasted. Their cares and
fears were now over, and they ate their bread with joy,
reckoning they were upon good terms with the lord of the land.
If God accept our works, our present, we have reason to be
cheerful. Joseph showed special regard for Benjamin, that he
might try whether his brethren would envy him. It must be our
rule, to be content with what we have, and not to grieve at what
others have. Thus Jesus shows those whom he loves, more and more
of their need. He makes them see that he is their only refuge
from destruction. He overcomes their unwillingness, and brings
them to himself. Then, as he sees good, he gives them some taste
of his love, and welcomes them to the provisions of his house,
as an earnest of what he further intends for them.
* Joseph's policy to stay his brethren, and try their affection
for Benjamin. (1-17) Judah's supplication to Joseph. (18-34)

#1-17 Joseph tried how his brethren felt towards Benjamin. Had
they envied and hated the other son of Rachel as they had hated
him, and if they had the same want of feeling towards their
father Jacob as heretofore, they would now have shown it. When
the cup was found upon Benjamin, they would have a pretext for
leaving him to be a slave. But we cannot judge what men are now,
by what they have been formerly; nor what they will do, by what
they have done. The steward charged them with being ungrateful,
rewarding evil for good; with folly, in taking away the cup of
daily use, which would soon be missed, and diligent search made
for it; for so it may be read, Is not this it in which my lord
drinketh, as having a particular fondness for it, and for which
he would search thoroughly? Or, By which, leaving it carelessly
at your table, he would make trial whether you were honest men
or not? They throw themselves upon Joseph's mercy, and
acknowledge the righteousness of God, perhaps thinking of the
injury they had formerly done to Joseph, for which they thought
God was now reckoning with them. Even in afflictions wherein we
believe ourselves wronged by men, we must own that God is
righteous, and finds out our sin.
#18-34 Had Joseph been, as Judah supposed him, an utter stranger
to the family, he could not but be wrought upon by his powerful
reasonings. But neither Jacob nor Benjamin need an intercessor
with Joseph; for he himself loved them. Judah's faithful
cleaving to Benjamin, now, in his distress, was recompensed long
afterwards by the tribe of Benjamin keeping with the tribe of
Judah, when the other tribes deserted it. The apostle, when
discoursing of the mediation of Christ, observes, that our Lord
sprang out of Judah, #Heb 7:14|; and he not only made
intercession for the transgressors, but he became a Surety for
them, testifying therein tender concern, both for his Father and
for his brethren. Jesus, the great antitype of Joseph, humbles
and proves his people, even after they have had some tastes of
his loving-kindness. He brings their sins to their remembrance,
that they may exercise and show repentance, and feel how much
they owe to his mercy.
* Joseph comforts his brethren, and sends for his father. (1-15)
Pharaoh confirms Joseph's invitation, Joseph's gifts to his
brethren. (16-24) Jacob receives the news of Joseph's being
alive. (25-28)

#1-15 Joseph let Judah go on, and heard all he had to say. He
found his brethren humbled for their sins, mindful of himself,
for Judah had mentioned him twice in his speech, respectful to
their father, and very tender of their brother Benjamin. Now
they were ripe for the comfort he designed, by making himself
known. Joseph ordered all his attendants to withdraw. Thus
Christ makes himself and his loving-kindness known to his
people, out of the sight and hearing of the world. Joseph shed
tears of tenderness and strong affection, and with these threw
off that austerity with which he had hitherto behaved toward his
brethren. This represents the Divine compassion toward returning
penitents. "I am Joseph, your brother." This would humble them
yet more for their sin in selling him, but would encourage them
to hope for kind treatment. Thus, when Christ would convince
Paul, he said, I am Jesus; and when he would comfort his
disciples, he said, It is I, be not afraid. When Christ
manifests himself to his people, he encourages them to draw near
to him with a true heart. Joseph does so, and shows them, that
whatever they thought to do against him, God had brought good
out of it. Sinners must grieve and be angry with themselves for
their sins, though God brings good out of it, for that is no
thanks to them. The agreement between all this, and the case of
a sinner, on Christ's manifesting himself to his soul, is very
striking. He does not, on this account, think sin a less, but a
greater evil; and yet he is so armed against despair, as even to
rejoice in what God hath wrought, while he trembles in thinking
of the dangers and destruction from which he has escaped. Joseph
promises to take care of his father and all the family. It is
the duty of children, if the necessity of their parents at any
time require it, to support and supply them to the utmost of
their ability; this is showing piety at home, #1Ti 5:4|. After
Joseph had embraced Benjamin, he caressed them all, and then his
brethren talked with him freely of all the affairs of their
father's house. After the tokens of true reconciliation with the
Lord Jesus, sweet communion with him follows.

#16-24 Pharaoh was kind to Joseph, and to his relations for his
sake. Egypt would make up the losses of their removal. Thus
those for whom Christ intends his heavenly glory, ought not to
regard the things of this world. The best of its enjoyments are
but lumber; we cannot make sure of them while here, much less
can we carry them away with us. Let us not set our eyes or
hearts upon the world; there are better things for us in that
blessed land, whither Christ, our Joseph, is gone to prepare a
place. Joseph dismissed his brethren with a seasonable caution,
"See that ye fall not out by the way." He knew they were too apt
to be quarrelsome; and having forgiven them all, he lays this
charge upon them, not to upbraid one another. This command our
Lord Jesus has given to us, that we love one another, and that
whatever happens, or has happened, we fall not out. For we are
brethren, we have all one Father. We are all guilty, and instead
of quarrelling with one another, have reason to fall out with
ourselves. We are, or hope to be, forgiven of God, whom we have
all offended, and, therefore, should be ready to forgive one
another. We are "by the way," a way through the land of Egypt,
where we have many eyes upon us, that seek advantage against us;
a way that leads to the heavenly Canaan, where we hope to be for
ever in perfect peace.

#25-28 To hear that Joseph is alive, is too good news to be
true; Jacob faints, for he believes it not. We faint, because we
do not believe. At length, Jacob is convinced of the truth.
Jacob was old, and did not expect to live long. He says, Let my
eyes be refreshed with this sight before they are closed, and
then I need no more to make me happy in this world. Behold Jesus
manifesting himself as a Brother and a Friend to those who once
were his despisers, his enemies. He assures them of his love and
the riches of his grace. He commands them to lay aside envy,
anger, malice, and strife, and to live in peace with each other.
He teaches them to give up the world for him and his fulness. He
supplies all that is needful to bring them home to himself, that
where he is they may be also. And though, when he at last sends
for his people, they may for a time feel some doubts and fears,
yet the thought of seeing his glory and of being with him, will
enable them to say, It is enough, I am willing to die; and I go
to see, and to be with the Beloved of my soul.
* God's promises to Jacob. (1-4) Jacob and his family go to
Egypt. (5-27) Joseph meets his father and his brethren. (28-34)

#1-4 Even as to those events and undertakings which appear most
joyful, we should seek counsel, assistance, and a blessing from
the Lord. Attending on his ordinances, and receiving the pledges
of his covenant love, we expect his presence, and that peace
which it confers. In all removals we should be reminded of our
removal out of this world. Nothing can encourage us to fear no
evil when passing through the valley of the shadow of death, but
the presence of Christ.

#5-27 We have here a particular account of Jacob's family.
Though the fulfilling of promises is always sure, yet it is
often slow. It was now 215 years since God had promised Abraham
to make of him a great nation, ch. #12:2|; yet that branch of
his seed, to which the promise was made sure, had only increased
to seventy, of whom this particular account is kept, to show the
power of God in making these seventy become a vast multitude.
#28-34 It was justice to Pharaoh to let him know that such a
family was come to settle in his dominions. If others put
confidence in us, we must not be so base as to abuse it by
imposing upon them. But how shall Joseph dispose of his
brethren? Time was, when they were contriving to be rid of him;
now he is contriving to settle them to their advantage; this is
rendering good for evil. He would have them live by themselves,
in the land of Goshen, which lay nearest to Canaan. Shepherds
were an abomination to the Egyptians. Yet Joseph would have them
not ashamed to own this as their occupation before Pharaoh. He
might have procured places for them at court or in the army. But
such preferments would have exposed them to the envy of the
Egyptians, and might have tempted them to forget Canaan and the
promise made unto their fathers. An honest calling is no
disgrace, nor ought we to account it so, but rather reckon it a
shame to be idle, or to have nothing to do. It is generally best
for people to abide in the callings they have been bred to and
used to. Whatever employment and condition God in his providence
has allotted for us, let us suit ourselves to it, satisfy
ourselves with it, and not mind high things. It is better to be
the credit of a mean post, than the shame of a high one. If we
wish to destroy our souls, or the souls of our children, then
let us seek for ourselves, and for them, great things; but if
not, it becomes us, having food and raiment, therewith to be
content.
* Joseph presents his brethren to Pharaoh. (1-6) Jacob blesses
Pharaoh. (7-12) Joseph's dealings with the Egyptians during the
famine. (13-26) Jacob's age. His desire to be buried in Canaan.
(27--31)

#1-6 Though Joseph was a great man, especially in Egypt, yet he
owned his brethren. Let the rich and great in the world not
overlook or despise poor relations. Our Lord Jesus is not
ashamed to call us brethren. In answer to Pharaoh's inquiry,
What is your calling? they told him that they were shepherds,
adding that they were come to sojourn in the land for a time,
while the famine prevailed in Canaan. Pharaoh offered to employ
them as shepherds, provided they were active men. Whatever our
business or employment is, we should aim to excel in it, and to
prove ourselves clever and industrious.

#7-12 With the gravity of old age, the piety of a true believer,
and the authority of a patriarch and a prophet, Jacob besought
the Lord to bestow a blessing upon Pharaoh. He acted as a man
not ashamed of his religion; and who would express gratitude to
the benefactor of himself and his family. We have here a very
uncommon answer given to a very common question. Jacob calls his
life a pilgrimage; the sojourning of a stranger in a foreign
country, or his journey home to his own country. He was not at
home upon earth; his habitation, his inheritance, his treasures
were in heaven. He reckons his life by days; even by days life
is soon reckoned, and we are not sure of the continuance of it
for a day. Let us therefore number our days. His days were few.
Though he had now lived one hundred and thirty years, they
seemed but a few days, in comparison with the days of eternity,
and the eternal state. They were evil; this is true concerning
man. He is of few days and full of trouble; since his days are
evil, it is well they are few. Jacob's life had been made up of
evil days. Old age came sooner upon him than it had done upon
some of his fathers. As the young man should not be proud of his
strength or beauty, so the old man should not be proud of his
age, and his hoary hairs, though others justly reverence them;
for those who are accounted very old, attain not to the years of
the patriarchs. The hoary head is only a crown of glory, when
found in the way of righteousness. Such an answer could not fail
to impress the heart of Pharaoh, by reminding him that worldly
prosperity and happiness could not last long, and was not enough
to satisfy. After a life of vanity and vexation, man goes down
into the grave, equally from the throne as the cottage. Nothing
can make us happy, but the prospect of an everlasting home in
heaven, after our short and weary pilgrimage on earth.

#13-26 Care being taken of Jacob and his family, which mercy was
especially designed by Providence in Joseph's advancement, an
account is given of the saving the kingdom of Egypt from ruin.
There was no bread, and the people were ready to die. See how we
depend upon God's providence. All our wealth would not keep us
from starving, if rain were withheld for two or three years. See
how much we are at God's mercy, and let us keep ourselves always
in his love. Also see how much we smart by our own want of care.
If all the Egyptians had laid up corn for themselves in the
seven years of plenty, they had not been in these straits; but
they regarded not the warning. Silver and gold would not feed
them: they must have corn. All that a man hath will he give for
his life. We cannot judge this matter by modern rules. It is
plain that the Egyptians regarded Joseph as a public benefactor.
The whole is consistent with Joseph's character, acting between
Pharaoh and his subjects, in the fear of God. The Egyptians
confessed concerning Joseph, Thou hast saved our lives. What
multitudes will gratefully say to Jesus, at the last day, Thou
hast saved our souls from the most tremendous destruction, and
in the season of uttermost distress! The Egyptians parted with
all their property, and even their liberty, for the saving of
their lives: can it then be too much for us to count all but
loss, and part with all, at His command, and for His sake, who
will both save our souls, and give us an hundredfold, even here,
in this present world? Surely if saved by Christ, we shall be
willing to become his servants.
#27-31 At last the time drew nigh that Israel must die. Israel,
a prince with God, had power over the Angel, and prevailed, yet
must die. Joseph supplied him with bread, that he might not die
by famine, but that did not secure him from dying by age or
sickness. He died by degrees; his candle gradually burnt down to
the socket, so that he saw the time drawing nigh. It is an
advantage to see the approach of death, before we feel it, that
we may be quickened to do, with all our might, what our hands
find to do. However, death is not far from any of us. Jacob's
care, as he saw the day approach, was about his burial; not the
pomp of it, but he would be buried in Canaan, because it was the
land of promise. It was a type of heaven, that better country,
which he declared plainly he expected, #Heb 11:14|. Nothing will
better help to make a death-bed easy, than the certain prospect
of rest in the heavenly Canaan after death. When this was done,
Israel bowed himself upon the bed's head, worshipping God, as it
is explained, see #Heb 11:21|, giving God thanks for all his
favours; in feebleness thus supporting himself, expressing his
willingness to leave the world. Even those who lived on Joseph's
provision, and Jacob who was so dear to him, must die. But
Christ Jesus gives us the true bread, that we may eat and live
for ever. To Him let us come and yield ourselves, and when we
draw near to death, he who supported us through life, will meet
us and assure us of everlasting salvation.
* Joseph visits his dying father. (1-7) Jacob blesses Joseph's
sons. (8-22)

#1-7 The death-beds of believers, with the prayers and counsels
of dying persons, are suited to make serious impressions upon
the young, the gay, and the prosperous: we shall do well to take
children on such occasions, when it can be done properly. If the
Lord please, it is very desirable to bear our dying testimony to
his truth, to his faithfulness, and the pleasantness of his
ways. And one would wish so to live, as to give energy and
weight to our dying exhortations. All true believers are blessed
at their death, but all do not depart equally full of spiritual
consolations. Jacob adopted Joseph's two sons. Let them not
succeed their father, in his power and grandeur in Egypt; but
let them succeed in the inheritance of the promise made to
Abraham. Thus the aged dying patriarch teaches these young
persons to take their lot with the people of God. He appoints
each of them to be the head of a tribe. Those are worthy of
double honour, who, through God's grace, break through the
temptations of worldly wealth and preferment, to embrace
religion in disgrace and poverty. Jacob will have Ephraim and
Manasseh to know, that it is better to be low, and in the
church, than high, and out of it.

#8-22 The two good men own God in their comforts. Joseph says,
They are my sons whom God has given me. Jacob says, God hath
showed me thy seed. Comforts are doubly sweet to us when we see
them coming from God's hand. He not only prevents our fears, but
exceeds our hopes. Jacob mentions the care the Divine providence
had taken of him all his days. A great deal of hardship he had
known in his time, but God kept him from the evil of his
troubles. Now he was dying, he looked upon himself as redeemed
from all sin and sorrow for ever. Christ, the Angel of the
covenant, redeems from all evil. Deliverances from misery and
dangers, by the Divine power, coming through the ransom of the
blood of Christ, in Scripture are often called redemption. In
blessing Joseph's sons, Jacob crossed hands. Joseph was willing
to support his first-born, and would have removed his father's
hands. But Jacob acted neither by mistake, nor from a partial
affection to one more than the other; but from a spirit of
prophecy, and by the Divine counsel. God, in bestowing blessings
upon his people, gives more to some than to others, more gifts,
graces, and comforts, and more of the good things of this life.
He often gives most to those that are least likely. He chooses
the weak things of the world; he raises the poor out of the
dust. Grace observes not the order of nature, nor does God
prefer those whom we think fittest to be preferred, but as it
pleases him. How poor are they who have no riches but those of
this world! How miserable is a death-bed to those who have no
well-grounded hope of good, but dreadful apprehensions of evil,
and nothing but evil for ever!
* Jacob calls his sons to bless them. (1,2) Reuben, Simeon,
Levi. (3-7) Judah. (8-12) Zebulun, Issachar, Dan. (13-18) Gad,
Asher, Naphtali. (19-21) Joseph and Benjamin. (22-27) Jacob's
charge respecting his burial, His death. (28-33)

#1,2 All Jacob's sons were living. His calling them together was
a precept for them to unite in love, not to mingle with the
Egyptians; and foretold that they should not be separated, as
Abraham's sons and Isaac's were, but should all make one people.
We are not to consider this address as the expression of private
feelings of affection, resentment, or partiality; but as the
language of the Holy Ghost, declaring the purpose of God
respecting the character, circumstances, and situation of the
tribes which descended from the sons of Jacob, and which may be
traced in their histories.

#3-7 Reuben was the first-born; but by gross sin, he forfeited
the birthright. The character of Reuben is, that he was unstable
as water. Men do not thrive, because they do not fix. Reuben's
sin left a lasting infamy upon his family. Let us never do evil,
then we need not fear being told of it. Simeon and Levi were
passionate and revengeful. The murder of the Shechemites is a
proof of this. Jacob protested against that barbarous act. Our
soul is our honour; by its powers we are distinguished from, and
raised above, the beasts that perish. We ought, from our hearts,
to abhor all bloody and mischievous men. Cursed be their anger.
Jacob does not curse their persons, but their lusts. I will
divide them. The sentence as it respects Levi was turned into a
blessing. This tribe performed an acceptable service in their
zeal against the worshippers of the golden calf, #Ex 32|. Being
set apart to God as priests, they were in that character
scattered through the nation of Israel.

#8-12 Judah's name signifies praise. God was praised for him,
chap. #29:35|, praised by him, and praised in him; therefore his
brethren shall praise him. Judah should be a strong and
courageous tribe. Judah is compared, not to a lion raging and
ranging, but to a lion enjoying the satisfaction of his power
and success, without creating vexation to others; this is to be
truly great. Judah should be the royal tribe, the tribe from
which Messiah the Prince should come. Shiloh, that promised Seed
in whom the earth should be blessed, "that peaceable and
prosperous One," or "Saviour," he shall come of Judah. Thus
dying Jacob at a great distance saw Christ's day, and it was his
comfort and support on his death-bed. Till Christ's coming,
Judah possessed authority, but after his crucifixion this was
shortened, and according to what Christ foretold, Jerusalem was
destroyed, and all the poor harassed remnant of Jews were
confounded together. Much which is here said concerning Judah,
is to be applied to our Lord Jesus. In him there is plenty of
all which is nourishing and refreshing to the soul, and which
maintains and cheers the Divine life in it. He is the true Vine;
wine is the appointed symbol of his blood, which is drink
indeed, as shed for sinners, and applied in faith; and all the
blessings of his gospel are wine and milk, without money and
without price, to which every thirsty soul is welcome. #Isa
55:1|.

#13-18 Concerning Zebulun: if prophecy says, Zebulun shall be a
haven of ships, be sure Providence will so plant him. God
appoints the bounds of our habitation. It is our wisdom and duty
to accommodate ourselves to our lot, and to improve it; if
Zebulun dwell at the haven of the sea, let him be for a haven
of ships. Concerning Issachar: he saw that the land was
pleasant, yielding not only pleasant prospects, but pleasant
fruits to recompense his toils. Let us, with an eye of faith,
see the heavenly rest to be good, and that land of promise to be
pleasant; this will make our present services easy. Dan should,
by art, and policy, and surprise, gain advantages against his
enemies, like a serpent biting the heel of the traveller. Jacob,
almost spent, and ready to faint, relieves himself with those
words, "I have waited for thy salvation, O Lord!" The salvation
he waited for was Christ, the promised Seed; now that he was
going to be gathered to his people, he breathes after Him to
whom the gathering of the people shall be. He declared plainly
that he sought heaven, the better country, #Heb 11:13,14|. Now
he is going to enjoy the salvation, he comforts himself that he
had waited for the salvation. Christ, as our way to heaven, is
to be waited on; and heaven, as our rest in Christ, is to be
waited for. It is the comfort of a dying saint thus to have
waited for the salvation of the Lord; for then he shall have
what he has been waiting for.
#19-21 Concerning Gad, Jacob alludes to his name, which
signifies a troop, and foresees the character of that tribe. The
cause of God and his people, though for a time it may seem to be
baffled and run down, will be victorious at last. It represents
the Christian's conflict. Grace in the soul is often foiled in
its conflicts; troops of corruption overcome it, but the cause
is God's, and grace will in the end come off conqueror, yea,
more than conqueror, #Ro 8:37|. Asher should be a rich tribe.
His inheritance bordered upon Carmel, which was fruitful to a
proverb. Naphtali, is a hind let loose. We may consider it as a
description of the character of this tribe. Unlike the laborious
ox and ass; desirous of ease and liberty; active, but more noted
for quick despatch than steady labour and perseverance. Like the
suppliant who, with goodly words, craves mercy. Let not those of
different tempers and gifts censure or envy one another.

#22-27 The blessing of Joseph is very full. What Jacob says of
him, is history as well as prophecy. Jacob reminds him of the
difficulties and fiery darts of temptations he had formerly
struggled through. His faith did not fail, but through his
trials he bore all his burdens with firmness, and did not do
anything unbecoming. All our strength for resisting temptations,
and bearing afflictions, comes from God; his grace is
sufficient. Joseph became the shepherd of Israel, to take care
of his father and family; also the stone of Israel, their
foundation and strong support. In this, as in many other things,
Joseph was a remarkable type of the Good Shepherd, and tried
Corner Stone of the whole church of God. Blessings are promised
to Joseph's posterity, typical of the vast and everlasting
blessings which come upon the spiritual seed of Christ. Jacob
blessed all his sons, but especially Joseph, "who was separated
from his brethren." Not only separated in Egypt, but, possessing
eminent dignity, and more devoted to God. Of Benjamin it is
said, He shall ravin as a wolf. Jacob was guided in what he said
by the Spirit of prophecy, and not by natural affection; else he
would have spoken with more tenderness of his beloved son
Benjamin. Concerning him he only foresees and foretells, that
his posterity should be a warlike tribe, strong and daring, and
that they should enrich themselves with the spoils of their
enemies; that they should be active. Blessed Paul was of this
tribe, #Ro 11:1; Php 3:5|; he, in the morning of his day,
devoured the prey as a persecutor, but in the evening divided
the spoils as a preacher; he shared the blessings of Judah's
Lion, and assisted in his victories.

#28-33 Jacob blessed every one according to the blessings God in
after-times intended to bestow upon them. He spoke about his
burial-place, from a principle of faith in the promise of God,
that Canaan should be the inheritance of his seed in due time.
When he had finished both his blessing and his charge, and so
had finished his testimony, he addressed himself to his dying
work. He gathered up his feet into the bed, not only as one
patiently submitting to the stroke, but as one cheerfully
composing himself to rest, now that he was weary. He freely gave
up his spirit into the hand of God, the Father of spirits. If
God's people be our people, death will gather us to them. Under
the care of the Shepherd of Israel, we shall lack nothing for
body or soul. We shall remain unmoved until our work is
finished; then, breathing out our souls into His hands for whose
salvation we have waited, we shall depart in peace, and leave a
blessing for our children after us.
* The mourning for Jacob. (1-6) His funeral. (7-14) Joseph's
brethren crave his pardon, He comforts them. (15-21) Joseph's
direction concerning his bones, His death. (22-26)

#1-6 Though pious relatives and friends have lived to a good old
age, and we are confident they are gone to glory, yet we may
regret our own loss, and pay respect to their memory by
lamenting them. Grace does not destroy, but it purifies,
moderates, and regulates natural affection. The departed soul is
out of the reach of any tokens of our affection; but it is
proper to show respect to the body, of which we look for a
glorious and joyful resurrection, whatever may become of its
remains in this world. Thus Joseph showed his faith in God, and
love to his father. He ordered the body to be embalmed, or
wrapped up with spices, to preserve it. See how vile our bodies
are, when the soul has forsaken them; they will in a very little
time become noisome, and offensive.

#7-14 Jacob's body was attended, not only by his own family, but
by the great men of Egypt. Now that they were better acquainted
with the Hebrews, they began to respect them. Professors of
religion should endeavour by wisdom and love to remove the
prejudices many have against them. Bystanders took notice of it
as a grievous mourning. The death of good men is a loss to any
place, and ought to be greatly lamented.

#15-21 Various motives might cause the sons of Jacob to continue
in Egypt, notwithstanding the prophetic vision Abraham had of
their bondage there. Judging of Joseph from the general temper
of human nature, they thought he would now avenge himself on
those who hated and injured him without cause. Not being able to
resist, or to flee away, they attempted to soften him by
humbling themselves. They pleaded with him as the servants of
Jacob's God. Joseph was much affected at seeing this complete
fulfilment of his dreams. He directs them not to fear him, but
to fear God; to humble themselves before the Lord, and to seek
the Divine forgiveness. He assures them of his own kindness to
them. See what an excellent spirit Joseph was of, and learn of
him to render good for evil. He comforted them, and, to banish
all their fears, he spake kindly to them. Broken spirits must be
bound up and encouraged. Those we love and forgive, we must not
only do well for, but speak kindly to.

#22-26 Joseph having honoured his father, his days were long in
the land, which, for the present, God had given him. When he saw
his death approaching, he comforted his brethren with the
assurance of their return to Canaan in due time. We must comfort
others with the same comforts with which we have been comforted
of God, and encourage them to rest on the promises which are our
support. For a confession of his own faith, and a confirmation
of theirs, he charges them to keep his remains unburied till
that glorious day, when they should be settled in the land of
promise. Thus Joseph, by faith in the doctrine of the
resurrection, and the promise of Canaan, gave commandment
concerning his bones. This would keep up their expectation of a
speedy departure from Egypt, and keep Canaan continually in
their minds. This would also attach Joseph's posterity to their
brethren. The death, as well as the life of this eminent saint,
was truly excellent; both furnish us with strong encouragement
to persevere in the service of God. How happy to set out early
in the heavenly race, to continue stedfastly, and to finish the
course with joy! This Joseph did, this we also may do. Even when
the pains of death are upon us, if we have trusted in Him upon
whom the patriarchs, prophets, and apostles depended, we need
not fear to say, "My flesh and my heart faileth, but God is the
strength of my heart, and my portion for ever."
** The Book of Exodus relates the forming of the children of
Israel into a church and a nation. We have hitherto seen true
religion shown in domestic life, now, we begin to trace its
effects upon the concerns of kingdoms and nations. Exodus
signifies "the departure;" the chief event therein recorded is
the departure of Israel from Egypt and Egyptian bondage; it
plainly points out the fulfilling of several promises and
prophecies to Abraham respecting his seed, and shadows forth the
state of the church, in the wilderness of this world, until her
arrival at the heavenly Canaan, an eternal rest.

* The children of Israel increase in Egypt after the death of
Joseph. (8-14) They are oppressed, but multiply exceedingly.
(1-7) The men-children destroyed. (15-22)

#1-7 During more than 200 years, while Abraham, Isaac, and Jacob
lived at liberty, the Hebrews increased slowly; only about
seventy persons went down into Egypt. There, in about the same
number of years, though under cruel bondage, they became a large
nation. This wonderful increase was according to the promise
long before made unto the fathers. Though the performance of
God's promises is sometimes slow, it is always sure.

#8-14 The land of Egypt became to Israel a house of bondage. The
place where we have been happy, may soon become the place of our
affliction; and that may prove the greatest cross to us, of
which we said, This same shall comfort us. Cease from man, and
say not of any place on this side heaven, This is my rest. All
that knew Joseph, loved him, and were kind to his brethren for
his sake; but the best and most useful services a man does to
others, are soon forgotten after his death. Our great care
should be, to serve God, and to please him who is not
unrighteous, whatever men are, to forget our work and labour of
love. The offence of Israel is, that he prospers. There is no
sight more hateful to a wicked man than the prosperity of the
righteous. The Egyptians feared lest the children of Israel
should join their enemies, and get them up out of the land.
Wickedness is ever cowardly and unjust; it makes a man fear,
where no fear is, and flee, when no one pursues him. And human
wisdom often is foolishness, and very sinful. God's people had
task-masters set over them, not only to burden them, but to
afflict them with their burdens. They not only made them serve
for Pharaoh's profit, but so that their lives became bitter. The
Israelites wonderfully increased. Christianity spread most when
it was persecuted: the blood of the martyrs was the seed of the
church. They that take counsel against the Lord and his Israel,
do but imagine a vain thing, and create greater vexation to
themselves.
#15-22 The Egyptians tried to destroy Israel by the murder of
their children. The enmity that is in the seed of the serpent,
against the Seed of the woman, makes men forget all pity. It is
plain that the Hebrews were now under an uncommon blessing. And
we see that the services done for God's Israel are often repaid
in kind. Pharaoh gave orders to drown all the male children of
the Hebrews. The enemy who, by Pharaoh, attempted to destroy the
church in this its infant state, is busy to stifle the rise of
serious reflections in the heart of man. Let those who would
escape, be afraid of sinning, and cry directly and fervently to
the Lord for assistance.
* Moses is born, and exposed on the river. (1-4) He is found,
and brought up by Pharaoh's daughter. (5-10) Moses slays an
Egyptian, and flees to Midian. (11-15) Moses marries the
daughter of Jethro. (16-22) God hears the Israelites. (23-25)

#1-4 Observe the order of Providence: just at the time when
Pharaoh's cruelty rose to its height by ordering the Hebrew
children to be drowned, the deliverer was born. When men are
contriving the ruin of the church, God is preparing for its
salvation. The parents of Moses saw he was a goodly child. A
lively faith can take encouragement from the least hint of the
Divine favour. It is said, #Heb 11:23|, that the parents of
Moses hid him by faith; they had the promise that Israel should
be preserved, which they relied upon. Faith in God's promise
quickens to the use of lawful means for obtaining mercy. Duty is
ours, events are God's. Faith in God will set us above the fear
of man. At three months' end, when they could not hide the
infant any longer, they put him in an ark of bulrushes by the
river's brink, and set his sister to watch. And if the weak
affection of a mother were thus careful, what shall we think of
Him, whose love, whose compassion is, as himself, boundless.
Moses never had a stronger protection about him, no, not when
all the Israelites were round his tent in the wilderness, than
now, when he lay alone, a helpless babe upon the waves. No
water, no Egyptian can hurt him. When we seem most neglected and
forlorn, God is most present with us.

#5-10 Come, see the place where that great man, Moses, lay, when
he was a little child; it was in a bulrush basket by the river's
side. Had he been left there long, he must have perished. But
Providence brings Pharaoh's daughter to the place where this
poor forlorn infant lay, and inclines her heart to pity it,
which she dares do, when none else durst. God's care of us in
our infancy ought to be often mentioned by us to his praise.
Pharaoh cruelly sought to destroy Israel, but his own daughter
had pity on a Hebrew child, and not only so, but, without
knowing it, preserved Israel's deliverer, and provided Moses
with a good nurse, even his own mother. That he should have a
Hebrew nurse, the sister of Moses brought the mother into the
place of a nurse. Moses was treated as the son of Pharaoh's
daughter. Many who, by their birth, are obscure and poor, by
surprising events of Providence, are raised high in the world,
to make men know that God rules.

#11-15 Moses boldly owned the cause of God's people. It is plain
from #Heb 11|. that this was done in faith, with the full
purpose of leaving the honours, wealth, and pleasures of his
rank among the Egyptians. By the grace of God he was a partaker
of faith in Christ, which overcomes the world. He was willing,
not only to risk all, but to suffer for his sake; being assured
that Israel were the people of God. By special warrant from
Heaven, which makes no rule for other cases, Moses slew an
Egyptian, and rescued an oppressed Israelites. Also, he tried to
end a dispute between two Hebrews. The reproof Moses gave, may
still be of use. May we not apply it to disputants, who, by
their fierce debates, divide and weaken the Christian church?
They forget that they are brethren. He that did wrong quarrelled
with Moses. It is a sign of guilt to be angry at reproof. Men
know not what they do, nor what enemies they are to themselves,
when they resist and despise faithful reproofs and reprovers.
Moses might have said, if this be the spirit of the Hebrews, I
will go to court again, and be the son of Pharaoh's daughter.
But we must take heed of being set against the ways and people
of God, by the follies and peevishness of some persons that
profess religion. Moses was obliged to flee into the land of
Midian. God ordered this for wise and holy ends.

#16-22 Moses found shelter in Midian. He was ready to help
Reuel's daughters to water their flocks, although bred in
learning and at court. Moses loved to be doing justice, and to
act in defence of such as he saw injured, which every man ought
to do, as far as it is in his power. He loved to be doing good;
wherever the providence of God casts us, we should desire and
try to be useful; and when we cannot do the good we would, we
must be ready to do the good we can. Moses commended himself to
the prince of Midian; who married one of his daughters to Moses,
by whom he had a son, called Gershom, "a stranger there," that
he might keep in remembrance the land in which he had been a
stranger.

#23-25 The Israelites' bondage in Egypt continued, though the
murdering of their infants did not continue. Sometimes the Lord
suffers the rod of the wicked to lie very long and very heavy on
the lot of the righteous. At last they began to think of God
under their troubles. It is a sign that the Lord is coming
towards us with deliverance, when he inclines and enables us to
cry to him for it. God heard their groaning; he made it to
appear that he took notice of their complaints. He remembered
his covenant, of which he is ever mindful. He considered this,
and not any merit of theirs. He looked upon the children of
Israel. Moses looked upon them, and pitied them; but now God
looked upon them, and helped them. He had respect unto them. His
eyes are now fixed upon Israel, to show himself in their behalf.
God is ever thus, a very present help in trouble. Take courage
then, ye who, conscious of guilt and thraldom, are looking to
Him for deliverance. God in Christ Jesus is also looking upon
you. A call of love is joined with a promise of the Redeemer.
Come unto me, all ye that labour and are heavy laden, and I will
give you rest, #Mt 11:28|.
* God appears to Moses in a burning bush. (1-6) God sends Moses
to deliver Israel. (7-10) The name Jehovah. (11-15) The
deliverance of the Israelites promised. (16-22)

#1-6 The years of the life of Moses are divided into three
forties; the first forty he spent as a prince in Pharaoh's
court, the second as a shepherd in Midian, the third as a king
in Jeshurun. How changeable is the life of man! The first
appearance of God to Moses, found him tending sheep. This seems
a poor employment for a man of his parts and education, yet he
rests satisfied with it; and thus learns meekness and
contentment, for which he is more noted in sacred writ, than for
all his learning. Satan loves to find us idle; God is pleased
when he finds us employed. Being alone, is a good friend to our
communion with God. To his great surprise, Moses saw a bush
burning without fire to kindle it. The bush burned, and yet did
not burn away; an emblem of the church in bondage in Egypt. And
it fitly reminds us of the church in every age, under its
severest persecutions kept by the presence of God from being
destroyed. Fire is an emblem, in Scripture, of the Divine
holiness and justice, also of the afflictions and trials with
which God proves and purifies his people, and even of that
baptism of the Holy Ghost, by which sinful affections are
consumed, and the soul changed into the Divine nature and image.
God gave Moses a gracious call, to which he returned a ready
answer. Those that would have communion with God, must attend
upon him in the ordinances wherein he is pleased to manifest
himself and his glory, though it be in a bush. Putting off the
shoe was a token of respect and submission. We ought to draw
nigh to God with a solemn pause and preparation, carefully
avoiding every thing that looks light and rude, and unbecoming
his service. God does not say, I was the God of Abraham, Isaac,
and Jacob, but I am. The patriarchs still live, so many years
after their bodies have been in the grave. No length of time can
separate the souls of the just from their Maker. By this, God
instructed Moses as to another world, and strengthened his
belief of a future state. Thus it is interpreted by our Lord
Jesus, who, from hence, proves that the dead are raised, #Lu
20:37|. Moses hid his face, as if both ashamed and afraid to
look upon God. The more we see of God, and his grace, and
covenant love, the more cause we shall see to worship him with
reverence and godly fear.

#7-10 God notices the afflictions of Israel. Their sorrows; even
the secret sorrows of God's people are known to him. Their cry;
God hears the cries of his afflicted people. The oppression they
endured; the highest and greatest of their oppressors are not
above him. God promises speedy deliverance by methods out of the
common ways of providence. Those whom God, by his grace,
delivers out of a spiritual Egypt, he will bring to a heavenly
Canaan.

#11-15 Formerly Moses thought himself able to deliver Israel,
and set himself to the work too hastily. Now, when the fittest
person on earth for it, he knows his own weakness. This was the
effect of more knowledge of God and of himself. Formerly,
self-confidence mingled with strong faith and great zeal, now
sinful distrust of God crept in under the garb of humility; so
defective are the strongest graces and the best duties of the
most eminent saints. But all objections are answered in,
Certainly I will be with thee. That is enough. Two names God
would now be known by. A name that denotes what he is in
himself, I AM THAT I AM. This explains his name Jehovah, and
signifies, 1. That he is self-existent: he has his being of
himself. 2. That he is eternal and unchangeable, and always the
same, yesterday, to-day, and for ever. 3. That he is
incomprehensible; we cannot by searching find him out: this name
checks all bold and curious inquiries concerning God. 4. That he
is faithful and true to all his promises, unchangeable in his
word as well as in his nature; let Israel know this, I AM hath
sent me unto you. I am, and there is none else besides me. All
else have their being from God, and are wholly dependent upon
him. Also, here is a name that denotes what God is to his
people. The Lord God of your fathers sent me unto you. Moses
must revive among them the religion of their fathers, which was
almost lost; and then they might expect the speedy performance
of the promises made unto their fathers.
#16-22 Moses' success with the elders of Israel would be good.
God, who, by his grace, inclines the heart, and opens the ear,
could say beforehand, They shall hearken to thy voice; for he
would make them willing in this day of power. As to Pharaoh,
Moses is here told that petitions and persuasions, and humble
complaints, would not prevail with him; nor a mighty hand
stretched out in signs and wonders. But those will certainly be
broken by the power of God's hand, who will not bow to the power
of his word. Pharaoh's people should furnish Israel with riches
at their departure. In Pharaoh's tyranny and Israel's
oppression, we see the miserable, abject state of sinners.
However galling the yoke, they drudge on till the Lord sends
redemption. With the invitations of the gospel, God sends the
teaching of his Spirit. Thus are men made willing to seek and to
strive for deliverance. Satan loses his power to hold them, they
come forth with all they have and are, and apply all to the
glory of God and the service of his church.
* God gives Moses power to work miracles. (1-9) Moses is loath to
be sent, Aaron is to assist him. (10-17) Moses leaves Midian,
God's message to Pharaoh. (18-23) God's displeasure against
Moses, Aaron meets him, The people believe them. (24-31)

#1-9 Moses objects, that the people would not take his word,
unless he showed them some sign. God gives him power to work
miracles. But those who are now employed to deliver God's
messages to men, need not the power to work miracles: their
character and their doctrines are to be tried by that word of
God to which they appeal. These miracles especially referred to
the miracles of the Lord Jesus Christ. It belonged to Him only,
to cast the power of the devil out of the soul, and to heal the
soul of the leprosy of sin; and so it was for Him first to cast
the devil out of the body, and to heal the leprosy of the body.

#10-17 Moses continued backward to the work God designed him
for; there was much of cowardice, slothfulness, and unbelief in
him. We must not judge of men by the readiness of their
discourse. A great deal of wisdom and true worth may be with a
slow tongue. God sometimes makes choice of those as his
messengers, who have the least of the advantages of art or
nature, that his grace in them may appear the more glorious.
Christ's disciples were no orators, till the Holy Spirit made
them such. God condescends to answer the excuse of Moses. Even
self-diffidence, when it hinders us from duty, or clogs us in
duty, is very displeasing to the Lord. But while we blame Moses
for shrinking from this dangerous service, let us ask our own
hearts if we are not neglecting duties more easy, and less
perilous. The tongue of Aaron, with the head and heart of Moses,
would make one completely fit for this errand. God promises, I
will be with thy mouth, and with his mouth. Even Aaron, who
could speak well, yet could not speak to purpose, unless God
gave constant teaching and help; for without the constant aid of
Divine grace, the best gifts will fail.

#18-23 After God had appeared in the bush, he often spake to
Moses. Pharaoh had hardened his own heart against the groans and
cries of the oppressed Israelites; and now God, in the way of
righteous judgment, hardens his heart against the teaching of
the miracles, and the terror of the plagues. But whether Pharaoh
will hear, or whether he will forbear, Moses must tell him, Thus
saith the Lord. He must demand a discharge for Israel, Let my
son go; not only my servant, whom thou hast no right to detain,
but my son. It is my son that serves me, and therefore must be
spared, must be pleaded for. In case of refusal I will slay thy
son, even thy first-born. As men deal with God's people, let
them expect so to be dealt with.

#24-31 God met Moses in anger. The Lord threatened him with
death or sent sickness upon him, as the punishment of his having
neglected to circumcise his son. When God discovers to us what
is amiss in our lives, we must give all diligence to amend it
speedily. This is the voice of every rod; it calls us to return
to Him that smites us. God sent Aaron to meet Moses. The more
they saw of God's bringing them together, the more pleasant
their interview was. The elders of Israel met them in faith, and
were ready to obey them. It often happens, that less difficulty
is found than was expected, in such undertakings as are
according to the will of God, and for his glory. Let us but
arise and try at our proper work, the Lord will be with us and
prosper us. If Israel welcomed the tidings of their deliverance,
and worshipped the Lord, how should we welcome the glad tidings
of redemption, embrace it in faith, and adore the Redeemer!
* Pharaoh's displeasure, He increases the tasks of the
Israelites. (1-9) The sufferings of the Israelites, Moses'
complaint to God. (10-23)

#1-9 God will own his people, though poor and despised, and will
find a time to plead their cause. Pharaoh treated all he had
heard with contempt. He had no knowledge of Jehovah, no fear of
him, no love to him, and therefore refused to obey him. Thus
Pharaoh's pride, ambition, covetousness, and political
knowledge, hardened him to his own destruction. What Moses and
Aaron ask is very reasonable, only to go three days' journey
into the desert, and that on a good errand. We will sacrifice
unto the Lord our God. Pharaoh was very unreasonable, in saying
that the people were idle, and therefore talked of going to
sacrifice. He thus misrepresents them, that he might have a
pretence to add to their burdens. To this day we find many who
are more disposed to find fault with their neighbours, for
spending in the service of God a few hours spared from their
worldly business, than to blame others, who give twice the time
to sinful pleasures. Pharaoh's command was barbarous. Moses and
Aaron themselves must get to the burdens. Persecutors take
pleasure in putting contempt and hardship upon ministers. The
usual tale of bricks must be made, without the usual allowance
of straw to mix with the clay. Thus more work was to be laid
upon the men, which, if they performed, they would be broken
with labour; and if not, they would be punished.
#10-23 The Egyptian task-masters were very severe. See what need
we have to pray that we may be delivered from wicked men. The
head-workmen justly complained to Pharaoh: but he taunted them.
The malice of Satan has often represented the service and
worship of God, as fit employment only for those who have
nothing else to do, and the business only of the idle; whereas,
it is the duty of those who are most busy in the world. Those
who are diligent in doing sacrifice to the Lord, will, before
God, escape the doom of the slothful servant, though with men
they do not. The Israelites should have humbled themselves
before God, and have taken to themselves the shame of their sin;
but instead of that, they quarrel with those who were to be
their deliverers. Moses returned to the Lord. He knew that what
he had said and done, was by God's direction; and therefore
appeals to him. When we find ourselves at any time perplexed in
the way of our duty, we ought to go to God, and lay open our
case before him by fervent prayer. Disappointments in our work
must not drive us from our God, but still we must ponder why
they are sent.
* God renews his promise. (1-9) Moses and Aaron again sent to
Pharaoh. (10-13) The parentage of Moses and Aaron. (14-30)

#1-9 We are most likely to prosper in attempts to glorify God,
and to be useful to men, when we learn by experience that we can
do nothing of ourselves; when our whole dependence is placed on
him, and our only expectation is from him. Moses had been
expecting what God would do; but now he shall see what he will
do. God would now be known by his name Jehovah, that is, a God
performing what he had promised, and finishing his own work. God
intended their happiness: I will take you to me for a people, a
peculiar people, and I will be to you a God. More than this we
need not ask, we cannot have, to make us happy. He intended his
own glory: Ye shall know that I am the Lord. These good words,
and comfortable words, should have revived the drooping
Israelites, and have made them forget their misery; but they
were so taken up with their troubles, that they did not heed
God's promises. By indulging discontent and fretfulness, we
deprive ourselves of the comfort we might have, both from God's
word and from his providence, and go comfortless.

#10-13 The faith of Moses was so feeble that he could scarcely
be kept to his work. Ready obedience is always according to the
strength of our faith. Though our weaknesses ought to humble us,
yet they ought not to discourage us from doing our best in any
service we have to do for God. When Moses repeats his baffled
arguments, he is argued with no longer, but God gives him and
Aaron a charge, both to the children of Israel, and to Pharaoh.
God's authority is sufficient to answer all objections, and
binds all to obey, without murmuring or disputing, #Php 2:14|.

#14-30 Moses and Aaron were Israelites; raised up unto them of
their brethren, as Christ also should be, who was to be the
Prophet and Priest, the Redeemer and Lawgiver of the people of
Israel. Moses returns to his narrative, and repeats the charge
God had given him to deliver his message to Pharaoh, and his
objection against it. Those who have spoken unadvisedly with
their lips ought to reflect upon it with regret, as Moses seems
to do here."Uncircumcised," is used in Scripture to note the
unsuitableness there may be in any thing to answer its proper
purpose; as the carnal heart and depraved nature of fallen man
are wholly unsuited to the services of God, and to the purposes
of his glory. It is profitable to place no confidence in
ourselves, all our sufficiency must be in the Lord. We never can
trust ourselves too little, or our God too much. I can do
nothing by myself, said the apostle, but I can do all things
through Christ which strengtheneth me.
* Moses and Aaron encouraged. (1-7) The rods turned into
serpents, Pharaoh's heart is hardened. (8-13) The river is
turned into blood, The distress of the Egyptians. (14-25)

#1-7 God glorifies himself. He makes people know that he is
Jehovah. Israel is made to know it by the performance of his
promises to them, and the Egyptians by the pouring out of his
wrath upon them. Moses, as the ambassador of Jehovah, speaking
in his name, laid commands upon Pharaoh, denounced threatenings
against him, and called for judgments upon him. Pharaoh, proud
and great as he was, could not resist. Moses stood not in awe of
Pharaoh, but made him tremble. This seems to be meant in the
words, Thou shalt be a god unto Pharaoh. At length Moses is
delivered from his fears. He makes no more objections, but,
being strengthened in faith, goes about his work with courage,
and proceeds in it with perseverance.
#8-13 What men dislike, because it opposes their pride and
lusts, they will not be convinced of; but it is easy to cause
them to believe things they wish to be true. God always sends
with his word full proofs of its Divine authority; but when men
are bent to disobey, and willing to object, he often permits a
snare to be laid wherein they are entangled. The magicians were
cheats, trying to copy the real miracles of Moses by secret
sleights or jugglings, which to a small extent they succeeded in
doing, so as to deceive the bystanders, but they were at length
obliged to confess they could not any longer imitate the effects
of Divine power. None assist more in the destruction of sinners,
than such as resist the truth by amusing men with a counterfeit
resemblance of it. Satan is most to be dreaded when transformed
into an angel of light.

#14-25 Here is the first of the ten plagues, the turning of the
water into blood. It was a dreadful plague. The sight of such
vast rolling streams of blood could not but strike horror.
Nothing is more common than water: so wisely has Providence
ordered it, and so kindly, that what is so needful and
serviceable to the comfort of human life, should be cheap and
almost every where to be had; but now the Egyptians must either
drink blood, or die for thirst. Egypt was a pleasant land, but
the dead fish and blood now rendered it very unpleasant. It was
a righteous plague, and justly sent upon the Egyptians; for
Nile, the river of Egypt, was their idol. That creature which we
idolize, God justly takes from us, or makes bitter to us. They
had stained the river with the blood of the Hebrews' children,
and now God made that river all blood. Never any thirsted after
blood, but sooner or later they had enough of it. It was a
significant plague; Egypt had great dependence upon their river,
#Zec 14:18|; so that in smiting the river, they were warned of
the destruction of all the produce of their country. The love of
Christ to his disciples changes all their common mercies into
spiritual blessings; the anger of God towards his enemies,
renders their most valued advantages a curse and a misery to
them. Aaron is to summon the plague by smiting the river with
his rod. It was done in the sight of Pharaoh and his attendants,
for God's true miracles were not performed as Satan's lying
wonders; truth seeks no corners. See the almighty power of God.
Every creature is that to us which he makes it to be water or
blood. See what changes we may meet with in the things of this
world; what is always vain, may soon become vexatious. See what
mischievous work sin makes. If the things that have been our
comforts prove our crosses, we must thank ourselves. It is sin
that turns our waters into blood. The plague continued seven
days; and in all that time Pharaoh's proud heart would not let
him desire Moses to pray for the removal of it. Thus the
hypocrites in heart heap up wrath. No wonder that God's anger is
not turned away, but that his hand is stretched out still.
* The plague of frogs. (1-15) The plague of lice. (16-19) The
plague of flies. (20-32)

#1-15 Pharaoh is plagued with frogs; their vast numbers made
them sore plagues to the Egyptians. God could have plagued Egypt
with lions, or bears, or wolves, or with birds of prey, but he
chose to do it by these despicable creatures. God, when he
pleases, can arm the smallest parts of the creation against us.
He thereby humbled Pharaoh. They should neither eat, nor drink,
nor sleep in quiet; but wherever they were, they should be
troubled by the frogs. God's curse upon a man will pursue him
wherever he goes, and lie heavy upon him whatever he does.
Pharaoh gave way under this plague. He promises that he will let
the people go. Those who bid defiance to God and prayer, first
or last, will be made to see their need of both. But when
Pharaoh saw there was respite, he hardened his heart. Till the
heart is renewed by the grace of God, the thoughts made by
affliction do not abide; the convictions wear off, and the
promises that were given are forgotten. Till the state of the
air is changed, what thaws in the sun will freeze again in the
shade.

#16-19 These lice were produced out of the dust of the earth;
out of any part of the creation God can fetch a scourge, with
which to correct those who rebel against him. Even the dust of
the earth obeys him. These lice were very troublesome, as well
as disgraceful to the Egyptians, whose priests were obliged to
take much pains that no vermin ever should be found about them.
All the plagues inflicted on the Egyptians, had reference to
their national crimes, or were rendered particularly severe by
their customs. The magicians attempted to imitate it, but they
could not. It forced them to confess, This is the finger of God!
The check and restraint put upon us, must needs be from a Divine
power. Sooner or later God will force even his enemies to
acknowledge his own power. Pharaoh, notwithstanding this, was
more and more obstinate.

#20-32 Pharaoh was early at his false devotions to the river;
and shall we be for more sleep and more slumber, when any
service to the Lord is to be done? The Egyptians and the Hebrews
were to be marked in the plague of flies. The Lord knows them
that are his, and will make it appear, perhaps in this world,
certainly in the other, that he has set them apart for himself.
Pharaoh unwillingly entered into a treaty with Moses and Aaron.
He is content they should sacrifice to their God, provided they
would do it in the land of Egypt. But it would be an abomination
to God, should they offer the Egyptian sacrifices; and it would
be an abomination to the Egyptians, should they offer to God the
objects of the worship of the Egyptians, namely, their calves or
oxen. Those who would offer acceptable sacrifice to God, must
separate themselves from the wicked and profane. They must also
retire from the world. Israel cannot keep the feast of the Lord,
either among the brick-kilns or among the flesh-pots of Egypt.
And they must sacrifice as God shall command, not otherwise.
Though they were in slavery to Pharaoh, yet they must obey God's
commands. Pharaoh consents for them to go into the wilderness,
provided they do not go so far but that he might fetch them back
again. Thus, some sinners, in a pang of conviction, part with
their sins, yet are loath they should go very far away; for when
the fright is over, they will turn to them again. Moses promised
the removal of this plague. But let not Pharaoh deal deceitfully
any more. Be not deceived; God is not mocked: if we think to
cheat God by a sham repentance and a false surrender of
ourselves to him, we shall put a fatal cheat upon our own souls.
Pharaoh returned to his hardness. Reigning lusts break through
the strongest bonds, and make men presume and go from their
word. Many seem in earnest, but there is some reserve, some
beloved, secret sin. They are unwilling to look upon themselves
as in danger of everlasting misery. They will refrain from other
sins; they do much, give much, and even punish themselves much.
They will leave it off sometimes, and, as it were, let their sin
depart a little way; but will not make up their minds to part
with all and follow Christ, bearing the cross. Rather than that,
they venture all. They are sorrowful, but depart from Christ,
determined to keep the world at present, and they hope for some
future season, when salvation may be had without such costly
sacrifices; but, at length, the poor sinner is driven away in
his wickedness, and left without hope to lament his folly.
* The murrain of beasts. (1-7) The plague of boils and blains.
(8-12) The plague of hail threatened. (13-21) The plague of hail
inflicted. (22-35)

#1-7 God will have Israel released, Pharaoh opposes it, and the
trial is, whose word shall stand. The hand of the Lord at once
is upon the cattle, many of which, some of all kinds, die by a
sort of murrain. This was greatly to the loss of the owners;
they had made Israel poor, and now God would make them poor. The
hand of God is to be seen, even in the sickness and death of
cattle; for a sparrow falls not to the ground without our
Father. None of the Israelites' cattle should die; the Lord
shall sever. The cattle died. The Egyptians worshipped their
cattle. What we make an idol of, it is just with God to remove
from us. This proud tyrant and cruel oppressor deserved to be
made an example by the just Judge of the universe. None who are
punished according to what they deserve, can have any just cause
to complain. Hardness of heart denotes that state of mind upon
which neither threatenings nor promise, neither judgements nor
mercies, make any abiding impression. The conscience being
stupefied, and the heart filled with pride and presumption, they
persist in unbelief and disobedience. This state of mind is also
called the stony heart. Very different is the heart of flesh,
the broken and contrite heart. Sinners have none to blame but
themselves, for that pride and ungodliness which abuse the
bounty and patience of God. For, however the Lord hardens the
hearts of men, it is always as a punishment of former sins.

#8-12 When the Egyptians were not wrought upon by the death of
their cattle, God sent a plague that seized their own bodies. If
lesser judgments do not work, God will send greater. Sometimes
God shows men their sin in their punishment. They had oppressed
Israel in the furnaces, and now the ashes of the furnace are
made a terror to them. The plague itself was very grievous. The
magicians themselves were struck with these boils. Their power
was restrained before; but they continued to withstand Moses,
and to confirm Pharaoh in his unbelief, till they were forced to
give way. Pharaoh continued obstinate. He had hardened his own
heart, and now God justly gave him up to his own heart's lusts,
permitting Satan to blind and harden him. If men shut their eyes
against the light, it is just with God to close their eyes. This
is the sorest judgment a man can be under out of hell.

#13-21 Moses is here ordered to deliver a dreadful message to
Pharaoh. Providence ordered it, that Moses should have a man of
such a fierce and stubborn spirit as this Pharaoh to deal with;
and every thing made it a most signal instance of the power
God has to humble and bring down the proudest of his enemies.
When God's justice threatens ruin, his mercy at the same time
shows a way of escape from it. God not only distinguished
between Egyptians and Israelites, but between some Egyptians and
others. If Pharaoh will not yield, and so prevent the judgment
itself, yet those that will take warning, may take shelter. Some
believed the things which were spoken, and they feared, and
housed their servants and cattle, and it was their wisdom. Even
among the servants of Pharaoh, some trembled at God's word; and
shall not the sons of Israel dread it? But others believed not,
and left their cattle in the field. Obstinate unbelief is deaf
to the fairest warnings, and the wisest counsels, which leaves
the blood of those that perish upon their own heads.
#22-35 Woeful havoc this hail made: it killed both men and
cattle; the corn above ground was destroyed, and that only
preserved which as yet was not come up. The land of Goshen was
preserved. God causes rain or hail on one city and not on
another, either in mercy or in judgment. Pharaoh humbled himself
to Moses. No man could have spoken better: he owns himself
wrong; he owns that the Lord is righteous; and God must be
justified when he speaks, though he speaks in thunder and
lightning. Yet his heart was hardened all this while. Moses
pleads with God: though he had reason to think Pharaoh would
repent of his repentance, and he told him so, yet he promises to
be his friend. Moses went out of the city, notwithstanding the
hail and lightning which kept Pharaoh and his servants within
doors. Peace with God makes men thunder-proof. Pharaoh was
frightened by the tremendous judgment; but when that was over,
his fair promises were forgotten. Those that are not bettered by
judgments and mercies, commonly become worse.
* The plague of locusts threatened; Pharaoh, moved by his
servants, inclines to let the Israelites go. (1-11) The plague
of locusts. (12-20) The plague of thick darkness. (21-29)

#1-11 The plagues of Egypt show the sinfulness of sin. They warn
the children of men not to strive with their Maker. Pharaoh had
pretended to humble himself; but no account was made of it, for
he was not sincere therein. The plague of locusts is threatened.
This should be much worse than any of that kind which had ever
been known. Pharaoh's attendants persuade him to come to terms
with Moses. Hereupon Pharaoh will allow the men to go, falsely
pretending that this was all they desired. He swears that they
shall not remove their little ones. Satan does all he can to
hinder those that serve God themselves, from bringing their
children to serve him. He is a sworn enemy to early piety.
Whatever would put us from engaging our children in God's
service, we have reason to suspect Satan in it. Nor should the
young forget that the Lord's counsel is, Remember thy Creator in
the days of thy youth; but Satan's counsel is, to keep children
in a state of slavery to sin and to the world. Mark that the
great foe of man wishes to retain him by the ties of affection,
as Pharaoh would have taken hostages from the Israelites for
their return, by holding their wives and children in captivity.
Satan is willing to share our duty and our service with the
Saviour, because the Saviour will not accept those terms.
#12-20 God bids Moses stretch out his hand; locusts came at the
call. An army might more easily have been resisted than this
host of insects. Who then is able to stand before the great God?
They covered the face of the earth, and ate up the fruit of it.
Herbs grow for the service of man; yet when God pleases, insects
shall plunder him, and eat the bread out of his mouth. Let our
labour be, not for the habitation and meat thus exposed, but for
those which endure to eternal life. Pharaoh employs Moses and
Aaron to pray for him. There are those, who, in distress, seek
the help of other people's prayers, but have no mind to pray for
themselves. They show thereby that they have no true love to
God, nor any delight in communion with him. Pharaoh desires only
that this death might be taken away, not this sin. He wishes to
get rid of the plague of locusts, not the plague of a hard
heart, which was more dangerous. An east wind brought the
locusts, a west wind carries them off. Whatever point the wind
is in, it is fulfilling God's word, and turns by his counsel.
The wind bloweth where it listeth, as to us; but not so as it
respects God. It was also an argument for their repentance; for
by this it appeared that God is ready to forgive, and swift to
show mercy. If he does this upon the outward tokens of
humiliation, what will he do if we are sincere! Oh that this
goodness of God might lead us to repentance! Pharaoh returned to
his resolution again, not to let the people go. Those who have
often baffled their convictions, are justly given up to the
lusts of their hearts.
#21-29 The plague of darkness brought upon Egypt was a dreadful
plague. It was darkness which might be felt, so thick were the
fogs. It astonished and terrified. It continued three days; six
nights in one; so long the most lightsome palaces were dungeons.
Now Pharaoh had time to consider, if he would have improved it.
Spiritual darkness is spiritual bondage; while Satan blinds
men's eyes that they see not, he binds their hands and feet,
that they work not for God, nor move toward heaven. They sit in
darkness. It was righteous with God thus to punish. The
blindness of their minds brought upon them this darkness of the
air; never was mind so blinded as Pharaoh's, never was air so
darkened as Egypt. Let us dread the consequences of sin; if
three days of darkness were so dreadful, what will everlasting
darkness be? The children of Israel, at the same time, had light
in their dwellings. We must not think we share in common mercies
as a matter of course, and therefore that we owe no thanks to
God for them. It shows the particular favour he bears to his
people. Wherever there is an Israelite indeed, though in this
dark world, there is light, there is a child of light. When God
made this difference between the Israelites and the Egyptians,
who would not have preferred the poor cottage of an Israelite to
the fine palace of an Egyptian? There is a real difference
between the house of the wicked, which is under a curse, and the
habitation of the just, which is blessed. Pharaoh renewed the
treaty with Moses and Aaron, and consented they should take
their little ones, but would have their cattle left. It is
common for sinners to bargain with God Almighty; thus they try
to mock him, but they deceive themselves. The terms of
reconciliation with God are so fixed, that though men dispute
them ever so long, they cannot possibly alter them, or bring
them lower. We must come to the demand of God's will; we cannot
expect he should condescend to the terms our lusts would make.
With ourselves and our children, we must devote all our worldly
possessions to the service of God; we know not what use he will
make of any part of what we have. Pharaoh broke off the
conference abruptly, and resolved to treat no more. Had he
forgotten how often he had sent for Moses to ease him of his
plagues? and must he now be bid to come no more? Vain malice! to
threaten him with death, who was armed with such power! What
will not hardness of heart, and contempt of God's word and
commandments, bring men to! After this, Moses came no more till
he was sent for. When men drive God's word from them, he justly
gives them up to their own delusions.
* God's last instructions to Moses respecting Pharaoh and the
Egyptians. (1-3) The death of the first-born threatened. (4-10)

#1-3 A secret revelation was made to Moses while in the presence
of Pharaoh, that he might give warning of the last dreadful
judgment, before he went out. This was the last day of the
servitude of Israel; they were about to go away. Their masters,
who had abused them in their work, would have sent them away
empty; but God provided that the labourers should not lose their
hire, and ordered them to demand it now, at their departure, and
it was given to them. God will right the injured, who in humble
silence commit their cause to him; and none are losers at last
by patient suffering. The Lord gave them favour in the sight of
the Egyptians, by making it appear how much he favoured them. He
also changed the spirit of the Egyptians toward them, and made
them to be pitied of their oppressors. Those that honour God, he
will honour.

#4-10 The death of all the first-born in Egypt at once: this
plague had been the first threatened, but is last executed. See
how slow God is to wrath. The plague is foretold, the time is
fixed; all their first-born should sleep the sleep of death, not
silently, but so as to rouse the families at midnight. The
prince was not too high to be reached by it, nor the slaves at
the mill too low to be noticed. While angels slew the Egyptians,
not so much as a dog should bark at any of the children of
Israel. It is an earnest of the difference there shall be in the
great day, between God's people and his enemies. Did men know
what a difference God puts, and will put to eternity, between
those that serve him and those that serve him not, religion
would not seem to them an indifferent thing; nor would they act
in it with so much carelessness as they do. When Moses had thus
delivered his message, he went out from Pharaoh in great anger
at his obstinacy; though he was the meekest of the men of the
earth. The Scripture has foretold the unbelief of many who hear
the gospel, that it might not be a surprise or stumbling-block
to us, #Ro 10:16|. Let us never think the worse of the gospel of
Christ for the slights men put upon it. Pharaoh was hardened,
yet he was compelled to abate his stern and haughty demands,
till the Israelites got full freedom. In like manner the people
of God will find that every struggle against their spiritual
adversary, made in the might of Jesus Christ, every attempt to
overcome him by the blood of the Lamb, and every desire to
attain increasing likeness and love to that Lamb, will be
rewarded by increasing freedom from the enemy of souls.
* The beginning of the year changed, The passover instituted.
(1-20) The people instructed how to observe the passover.
(21-28) The death of the first-born of the Egyptians, The
Israelites urged to leave the land of Egypt. (29-36) The
Israelites' first journey to Succoth. (37-42) Ordinance
respecting the passover. (43-51)

#1-20 The Lord makes all things new to those whom he delivers
from the bondage of Satan, and takes to himself to be his
people. The time when he does this is to them the beginning of a
new life. God appointed that, on the night wherein they were to
go out of Egypt, each family should kill a lamb, or that two or
three families, if small, should kill one lamb. This lamb was to
be eaten in the manner here directed, and the blood to be
sprinkled on the door-posts, to mark the houses of the
Israelites from those of the Egyptians. The angel of the Lord,
when destroying the first-born of the Egyptians, would pass over
the houses marked by the blood of the lamb: hence the name of
this holy feast or ordinance. The passover was to be kept every
year, both as a remembrance of Israel's preservation and
deliverance out of Egypt, and as a remarkable type of Christ.
Their safety and deliverance were not a reward of their own
righteousness, but the gift of mercy. Of this they were
reminded, and by this ordinance they were taught, that all
blessings came to them through the shedding and sprinkling of
blood. Observe, 1. The paschal lamb was typical. Christ is our
passover, #1Co 5:7|. Christ is the Lamb of God, #Joh 1:29|;
often in the Revelation he is called the Lamb. It was to be in
its prime; Christ offered up himself in the midst of his days,
not when a babe at Bethlehem. It was to be without blemish; the
Lord Jesus was a Lamb without spot: the judge who condemned
Christ declared him innocent. It was to be set apart four days
before, denoting the marking out of the Lord Jesus to be a
Saviour, both in the purpose and in the promise. It was to be
slain, and roasted with fire, denoting the painful sufferings of
the Lord Jesus, even unto death, the death of the cross. The
wrath of God is as fire, and Christ was made a curse for us. Not
a bone of it must be broken, which was fulfilled in Christ, #Joh
19:33|, denoting the unbroken strength of the Lord Jesus. 2. The
sprinkling of the blood was typical. The blood of the lamb must
be sprinkled, denoting the applying of the merits of Christ's
death to our souls; we must receive the atonement, #Ro 5:11|.
Faith is the bunch of hyssop, by which we apply the promises,
and the benefits of the blood of Christ laid up in them, to
ourselves. It was to be sprinkled on the door-posts, denoting
the open profession we are to make of faith in Christ. It was
not to be sprinkled upon the threshold; which cautions us to
take heed of trampling under foot the blood of the covenant. It
is precious blood, and must be precious to us. The blood, thus
sprinkled, was a means of preserving the Israelites from the
destroying angel, who had nothing to do where the blood was. The
blood of Christ is the believer's protection from the wrath of
God, the curse of the law, and the damnation of hell, #Ro 8:1|.
3. The solemn eating of the lamb was typical of our gospel duty
to Christ. The paschal lamb was not to be looked upon only, but
to be fed upon. So we must by faith make Christ our own; and we
must receive spiritual strength and nourishment from him, as
from our food, see #Joh 6:53,55|. It was all to be eaten; those
who by faith feed upon Christ, must feed upon a whole Christ;
they must take Christ and his yoke, Christ and his cross, as
well as Christ and his crown. It was to be eaten at once, not
put by till morning. To-day Christ is offered, and is to be
accepted while it is called to-day, before we sleep the sleep of
death. It was to be eaten with bitter herbs, in remembrance of
the bitterness of their bondage in Egypt; we must feed upon
Christ with sorrow and brokenness of heart, in remembrance of
sin. Christ will be sweet to us, if sin be bitter. It was to be
eaten standing, with their staves in their hands, as being ready
to depart. When we feed upon Christ by faith, we must forsake
the rule and the dominion of sin; sit loose to the world, and
every thing in it; forsake all for Christ, and reckon it no bad
bargain, #Heb 13:13,14|. 4. The feast of unleavened bread was
typical of the Christian life, #1Co 5:7,8|. Having received
Christ Jesus the Lord, we must continually delight ourselves in
Christ Jesus. No manner of work must be done, that is, no care
admitted and indulged, which does not agree with, or would
lessen this holy joy. The Jews were very strict as to the
passover, so that no leaven should be found in their houses. It
must be a feast kept in charity, without the leaven of malice;
and in sincerity, without the leaven of hypocrisy. It was by an
ordinance for ever; so long as we live we must continue feeding
upon Christ, rejoicing in him always, with thankful mention of
the great things he has done for us.

#21-28 That night, when the first-born were to be destroyed, no
Israelite must stir out of doors till called to march out of
Egypt. Their safety was owing to the blood of sprinkling. If
they put themselves from under the protection of that, it was at
their peril. They must stay within, to wait for the salvation of
the Lord; it is good to do so. In after-times they should
carefully teach their children the meaning of this service. It
is good for children to ask about the things of God; they that
ask for the way will find it. The keeping of this solemnity
every year was, 1. To look backward, that they might remember
what great things God had done for them and their fathers. Old
mercies, to ourselves, or to our fathers, must not be forgotten,
that God may be praised, and our faith in him encouraged. 2. It
was designed to look forward, as an earnest of the great
sacrifice of the Lamb of God in the fulness of time. Christ our
passover was sacrificed for us; his death was our life.
#29-36 The Egyptians had been for three days and nights kept in
anxiety and horror by the darkness; now their rest is broken by
a far more terrible calamity. The plague struck their
first-born, the joy and hope of their families. They had slain
the Hebrews' children, now God slew theirs. It reached from the
throne to the dungeon: prince and peasant stand upon the same
level before God's judgments. The destroying angel entered every
dwelling unmarked with blood, as the messenger of woe. He did
his dreadful errand, leaving not a house in which there was not
one dead. Imagine then the cry that rang through the land of
Egypt, the long, loud shriek of agony that burst from every
dwelling. It will be thus in that dreadful hour when the Son of
man shall visit sinners with the last judgment. God's sons, his
first-born, were now released. Men had better come to God's
terms at first, for he will never come to theirs. Now Pharaoh's
pride is abased, and he yields. God's word will stand; we get
nothing by disputing, or delaying to submit. In this terror the
Egyptians would purchase the favour and the speedy departure of
Israel. Thus the Lord took care that their hard-earned wages
should be paid, and the people provided for their journey.

#37-42 The children of Israel set forward without delay. A mixed
multitude went with them. Some, perhaps, willing to leave their
country, laid waste by plagues; others, out of curiosity;
perhaps a few out of love to them and their religion. But there
were always those among the Israelites who were not Israelites.
Thus there are still hypocrites in the church. This great event
was 430 years from the promise made to Abraham: see #Ga 3:17|.
So long the promise of a settlement was unfulfilled. But though
God's promises are not performed quickly, they will be, in their
season. This is that night of the Lord, that remarkable night,
to be celebrated in all generations. The great things God does
for his people, are to be not only a few days' wonder, but to be
remembered throughout all ages; especially the work of our
redemption by Christ. This first passover-night was a night of
the Lord, much to be observed; but the last passover-night, in
which Christ was betrayed and in which the first passover, with
the rest of the Jewish ceremonies, was done away, was a night of
the Lord, much more to be observed. Then a yoke, heavier than
that of Egypt, was broken from off our necks, and a land, better
than that of Canaan, set before us. It was a redemption to be
celebrated in heaven, for ever and ever.

#43-51 In times to come, all the congregation of Israel must
keep the passover. All that share in God's mercies should join
in thankful praises for them. The New Testament passover, the
Lord's supper, ought not to be neglected by any. Strangers, if
circumcised, might eat of the passover. Here is an early
indication of favour to the gentiles. This taught the Jews that
their being a nation favoured by God, entitled them to their
privileges, not their descent from Abraham. Christ our passover
is sacrificed for us, #1Co 5:7|; his blood is the only ransom
for our souls; without the shedding of it there is no remission;
without the sprinkling of it there can be no salvation. Have we,
by faith in him, sheltered our souls from deserved vengeance
under the protection of his atoning blood? Do we keep close to
him, constantly depending upon him? Do we so profess our faith
in the Redeemer, and our obligations to him, that all who pass
by may know to whom we belong? Do we stand prepared for his
service, ready to walk in his ways, and to separate ourselves
from his enemies? These are questions of vast importance to the
soul; may the Lord direct our consciences honestly to answer
them.
* The first-born sanctified to God The remembrance of the
passover commanded. (1-10) The firstlings of beasts set apart.
(11-16) Joseph's bones carried with the Israelites, They come to
Etham. (17-20) God guides the Israelites by a pillar of cloud and
fire. (21,22)

#1-10 In remembrance of the destruction of the first-born of
Egypt, both of man and of beast, and the deliverance of the
Israelites out of bondage, the first-born males of the
Israelites were set apart to the Lord. By this was set before
them, that their lives were preserved through the ransom of the
atonement, which in due time was to be made for sin. They were
also to consider their lives, thus ransomed from death, as now
to be consecrated to the service of God. The parents were not to
look upon themselves as having any right in their first-born,
till they solemnly presented them to God, and allowed his title
to them. That which is, by special mercy, spared to us, should
be applied to God's honour; at least, some grateful
acknowledgment, in works of piety and charity, should be made.
The remembrance of their coming out of Egypt must be kept up
every year. The day of Christ's resurrection is to be
remembered, for in it we were raised up with Christ out of
death's house of bondage. The Scripture tells us not expressly
what day of the year Christ rose, but it states particularly
what day of the week it was; as the more valuable deliverance,
it should be remembered weekly. The Israelites must keep the
feast of unleavened bread. Under the gospel, we must not only
remember Christ, but observe his holy supper. Do this in
remembrance of him. Also care must be taken to teach children
the knowledge of God. Here is an old law for catechising. It is
of great use to acquaint children betimes with the histories of
the Bible. And those who have God's law in their heart should
have it in their mouth, and often speak of it, to affect
themselves, and to teach others.

#11-16 The firstlings of beasts not used in sacrifice, were to be
changed for others so used, or they were to be destroyed. Our
souls are forfeited to God's justice, and unless ransomed by the
sacrifice of Christ, will certainly perish. These institutions
would continually remind them of their duty, to love and serve
the Lord. In like manner, baptism and the Lord's supper, if
explained and attended to, would remind us, and give us occasion
to remind one another of our profession and duty.

#17-20 There were two ways from Egypt to Canaan. One was only a
few days' journey; the other was much further about, through the
wilderness, and that was the way in which God chose to lead his
people Israel. The Egyptians were to be drowned in the Red sea;
the Israelites were to be humbled and proved in the wilderness.
God's way is the right way, though it seems about. If we think
he leads not his people the nearest way, yet we may be sure he
leads them the best way, and so it will appear when we come to
our journey's end. The Philistines were powerful enemies; it was
needful that the Israelites should be prepared for the wars of
Canaan, by passing through the difficulties of the wilderness.
Thus God proportions his people's trials to their strength, #1Co
10:13|. They went up in good order. They went up in five in a
rank,so some; in five bands, so others, which it seems rather to
mean. They took the bones of Joseph with them. It was an encouragement to
their faith and hope, that God would bring them to Canaan, in
expectation of which they carried these bones with them while in
the desert.
#21,22 The Lord went before them in a pillar, or appearance of
the Divine Majesty. Christ was with the church in the
wilderness, #1Co 10:9|. Those whom God brings into a wilderness,
he will not leave nor lose there, but will take care to lead
them through it. It was great satisfaction to Moses and the
pious Israelites, to be sure that they were under Divine
guidance. Those who make the glory of God their end, and the
word of God their rule, the Spirit of God the guide of their
affections, and the providence of God the guide of their
affairs, may be sure that the Lord goes before them, though they
cannot see it with their eyes: we must now live by faith. When
Israel marched, this pillar went before, and pointed out the
place of encampment, as Divine Wisdom saw fit. It sheltered by
day from the heat, and gave light by night. The Bible is a light
to our feet, a lantern to our paths, with which the Saviour's
love has provided us. It testifies of Christ. It is to us like
the pillar to the Israelites. Listen to that voice which cries,
I am the Light of the world; he that followeth me shall not walk
in darkness, but shall have the Light of life, #Joh 8:12|. Jesus
Christ alone, as shown in the Bible, and as the Holy Spirit, in
answer to prayer, recommends him to the soul, is the Way, the
Truth, and the Life, #Joh 14:6|.
* God directs the Israelites to Pihahiroth, Pharaoh pursues
after them. (1-9) The Israelites murmur, Moses comforts them.
(10-14) God instructs Moses, The cloud between the Israelites
and the Egyptians. (15-20) The Israelites pass through the Red
sea, which drowns the Egyptians. (21-31)

#1-9 Pharaoh would think that all Israel was entangled in the
wilderness, and so would become an easy prey. But God says, I
will be honoured upon Pharaoh. All men being made for the honour
of their Maker, those whom he is not honoured by, he will be
honoured upon. What seems to tend to the church's ruin, is often
overruled to the ruin of the church's enemies. While Pharaoh
gratified his malice and revenge, he furthered the bringing to
pass God's counsels concerning him. Though with the greatest
reason he had let Israel go, yet now he was angry with himself
for it. God makes the envy and rage of men against his people, a
torment to themselves. Those who set their faces heavenward, and
will live godly in Christ Jesus, must expect to be set upon by
Satan's temptations and terrors. He will not tamely part with
any out of his service.
#10-14 There was no way open to Israel but upward, and thence
their deliverance came. We may be in the way of duty, following
God, and hastening toward heaven, yet may be troubled on every
side. Some cried out unto the Lord; their fear led them to pray,
and that was well. God brings us into straits, that he may bring
us to our knees. Others cried out against Moses; fear set them
murmuring as if God were not still able to work miracles. They
quarrel with Moses for bringing them out of Egypt; and so were
angry with God for the greatest kindness ever done them; thus
gross are the absurdities of unbelief. Moses says, Fear ye not.
It is always our duty and interest, when we cannot get out of
troubles, yet to get above our fears; let them quicken our
prayers and endeavours, but not silence our faith and hope.
"Stand still," think not to save yourselves either by fighting
or flying; wait God's orders, and observe them. Compose
yourselves, by confidence in God, into peaceful thoughts of the
great salvation God is about to work for you. If God brings his
people into straits, he will find a way to bring them out.

#15-20 Moses' silent prayers of faith prevailed more with God
than Israel's loud outcries of fear. The pillar of cloud and
fire came behind them, where they needed a guard, and it was a
wall between them and their enemies. The word and providence of
God have a black and dark side toward sin and sinners, but a
bright and pleasant side toward the people of the Lord. He, who
divided between light and darkness, #Ge 1:4|, allotted darkness
to the Egyptians, and light to the Israelites. Such a difference
there will be between the inheritance of the saints in light,
and that utter darkness which will be the portion of hypocrites
for ever.

#21-31 The dividing the Red sea was the terror of the
Canaanites, #Jos 2:9|; the praise and triumph of the Israelites,
#Ps 114:3; 106:9; 136:13|. It was a type of baptism, #1Co
10:1,2|. Israel's passage through it was typical of the
conversion of souls, #Isa 11:15|; and the Egyptians being
drowned in it was typical of the final ruin of all unrepenting
sinners. God showed his almighty power, by opening a passage
through the waters, some miles over. God can bring his people
through the greatest difficulties, and force a way where he does
not find it. It was an instance of his wonderful favour to his
Israel. They went through the sea, they walked upon dry land in
the midst of the sea. This was done, in order to encourage God's
people in all ages to trust him in the greatest straits. What
cannot he do who did this? What will not he do for those that
fear and love him, who did this for these murmuring, unbelieving
Israelites? Then followed the just and righteous wrath of God
upon his and his people's enemies. The ruin of sinners is
brought on by their own rage and presumption. They might have
let Israel alone, and would not; now they would flee from the
face of Israel, and cannot. Men will not be convinced, till it
is too late, that those who meddle with God's people, meddle to
their own hurt. Moses was ordered to stretch out his hand over
the sea; the waters returned, and overwhelmed all the host of
the Egyptians. Pharaoh and his servants, who had hardened one
another in sin, now fell together, not one escaped. The
Israelites saw the Egyptians dead upon the sands. The sight very
much affected them. While men see God's works, and feel the
benefit, they fear him and trust in him. How well were it for
us, if we were always in as good a frame as sometimes! Behold
the end to which a Christian may look forward. His enemies rage,
and are mighty; but while he holds fast by God, he shall pass
the waves in safety guarded by that very power of his Saviour,
which shall come down on every spiritual foe. The enemies of his
soul whom he hath seen to-day, he shall see no more for ever.
* The song of Moses for the deliverance of Israel. (1-21) The
bitter waters at Marah, The Israelites come to Elim. (22-27)

#1-21 This song is the most ancient we know of. It is a holy
song, to the honour of God, to exalt his name, and celebrate his
praise, and his only, not in the least to magnify any man.
Holiness to the Lord is in every part of it. It may be
considered as typical, and prophetical of the final destruction
of the enemies of the church. Happy the people whose God is the
Lord. They have work to do, temptations to grapple with, and
afflictions to bear, and are weak in themselves; but his grace
is their strength. They are often in sorrow, but in him they
have comfort; he is their song. Sin, and death, and hell
threaten them, but he is, and will be their salvation. The Lord
is a God of almighty power, and woe to those that strive with
their Maker! He is a God of matchless perfection; he is glorious
in holiness; his holiness is his glory. His holiness appears in
the hatred of sin, and his wrath against obstinate sinners. It
appears in the deliverance of Israel, and his faithfulness to
his own promise. He is fearful in praises; that which is matter
of praise to the servants of God, is very dreadful to his
enemies. He is doing wonders, things out of the common course of
nature; wondrous to those in whose favour they are wrought, who
are so unworthy, that they had no reason to expect them. There
were wonders of power and wonders of grace; in both, God was to
be humbly adored.
#22-27 In the wilderness of Shur the Israelites had no water. At
Marah they had water, but it was bitter; so that they could not
drink it. God can make bitter to us that from which we promise
ourselves most, and often does so in the wilderness of this
world, that our wants, and disappointments in the creature, may
drive us to the Creator, in whose favour alone true comfort is
to be had. In this distress the people fretted, and quarrelled
with Moses. Hypocrites may show high affections, and appear
earnest in religious exercises, but in the time of temptation
they fall away. Even true believers, in seasons of sharp trial,
will be tempted to fret, distrust, and murmur. But in every
trial we should cast our care upon the Lord, and pour out our
hearts before him. We shall then find that a submissive will, a
peaceful conscience, and the comforts of the Holy Ghost, will
render the bitterest trial tolerable, yea, pleasant. Moses did
what the people had neglected to do; he cried unto the Lord. And
God provided graciously for them. He directed Moses to a tree
which he cast into the waters, when, at once, they were made
sweet. Some make this tree typical of the cross of Christ, which
sweetens the bitter waters of affliction to all the faithful,
and enables them to rejoice in tribulation. But a rebellious
Israelite shall fare no better than a rebellious Egyptian. The
threatening is implied only, the promise is expressed. God is
the great Physician. If we are kept well, it is he that keeps
us; if we are made well, it is he that recovers us. He is our
life and the length of our days. Let us not forget that we are
kept from destruction, and delivered from our enemies, to be the
Lord's servants. At Elim they had good water, and enough of it.
Though God may, for a time, order his people to encamp by the
bitter waters of Marah, that shall not always be their lot. Let
us not faint at tribulations.
* The Israelites come to the wilderness of Sin. They murmur for
food, God promises bread from heaven. (1-12) God sends quails
and manna. (13-21) Particulars respecting the manna. (22-31) An
omer of manna to be preserved. (32-36)

#1-12 The provisions of Israel, brought from Egypt, were spent
by the middle of the second month, and they murmured. It is no
new thing for the greatest kindness to be basely represented as
the greatest injuries. They so far undervalue their deliverance,
that they wished they had died in Egypt; and by the hand of the
Lord, that is, by the plagues which cut off the Egyptians. We
cannot suppose they had plenty in Egypt, nor could they fear
dying for want in the wilderness, while they had flocks and
herds: none talk more absurdly than murmurers. When we begin to
fret, we ought to consider, that God hears all our murmurings.
God promises a speedy and constant supply. He tried whether they
would trust him, and rest satisfied with the bread of the day in
its day. Thus he tried if they would serve him, and it appeared
how ungrateful they were. When God plagued the Egyptians, it was
to make them know he was their Lord; when he provided for the
Israelites, it was to make them know he was their God.

#13-21 At evening the quails came up, and the people caught with
ease as many as they needed. The manna came down in dew. They
called it "Manna, Manhu," which means, "What is this?" "It is a
portion; it is that which our God has allotted us, and we will
take it, and be thankful." It was pleasant food; it was
wholesome food. The manna was rained from heaven; it appeared,
when the dew was gone, as a small round thing, as small as the
hoar frost, like coriander seed, in colour like pearls. The
manna fell only six days in the week, and in double quantity on
the sixth day; it bred worms and became offensive if kept more
than one day, excepting on the sabbath. The people had never
seen it before. It could be ground in a mill, or beaten in a
mortar, and was then made into cakes and baked. It continued the
forty years the Israelites were in the wilderness, wherever they
went, and ceased when they arrived in Canaan. All this shows how
different it was from any thing found before, or found now. They
were to gather the manna every morning. We are hereby taught, 1.
To be prudent and diligent in providing food for ourselves and
our households; with quietness working, and eating our own
bread, not the bread of idleness or deceit. God's bounty leaves
room for man's duty; it did so even when manna was rained; they
must not eat till they have gathered. 2. To be content with
enough. Those that have most, have for themselves but food and
raiment; those that have least, generally have these; so that he
who gathers much has nothing over, and he who gathers little has
no lack. There is not such a disproportion between one and
another in the enjoyment of the things of this life, as in the
mere possession of them. 3. To depend upon Providence: let them
sleep quietly, though they have no bread in their tents, nor in
all their camp, trusting that God, with the following day, would
bring them in their daily bread. It was surer and safer in God's
storehouse than their own, and would come thence sweeter and
fresher. See here the folly of hoarding. The manna laid up by
some, who thought themselves wiser, and better managers, than
their neighbours, and who would provide lest it should fail next
day, bred worms, and became good for nothing. That will prove to
be most wasted, which is covetously and distrustfully spared.
Such riches are corrupted, #Jas 5:2,3|. The same wisdom, power,
and goodness that brought food daily from above for the
Israelites in the wilderness, brings food yearly out of the
earth in the constant course of nature, and gives us all things
richly to enjoy.

#22-31 Here is mention of a seventh-day sabbath. It was known,
not only before the giving of the law upon mount Sinai, but
before the bringing of Israel out of Egypt, even from the
beginning, #Ge 2:3|. The setting apart one day in seven for holy
work, and, in order to that, for holy rest, was ever since God
created man upon the earth, and is the most ancient of the
Divine laws. Appointing them to rest on the seventh day, he took
care that they should be no losers by it; and none ever will be
losers by serving God. On that day they were to fetch in enough
for two days, and to make it ready. This directs us to contrive
family affairs, so that they may hinder us as little as possible
in the work of the sabbath. Works of necessity are to be done on
that day; but it is desirable to have as little as may be to do,
that we may apply ourselves the more closely to prepare for the
life that is to come. When they kept manna against a command, it
stank; when they kept it by a command, it was sweet and good;
every thing is sanctified by the word of God and prayer. On the
seventh day God did not send the manna, therefore they must not
expect it, nor go out to gather. This showed that it was
produced by miracle.

#32-36 God having provided manna to be his people's food in the
wilderness, the remembrance of it was to be preserved. Eaten
bread must not be forgotten. God's miracles and mercies are to
be had in remembrance. The word of God is the manna by which our
souls are nourished, #Mt 4:4|. The comforts of the Spirit are
hidden manna, #Re 2:17|. These come from heaven, as the manna
did, and are the support and comfort of the Divine life in the
soul, while we are in the wilderness of this world. Christ in
the word is to be applied to the soul, and the means of grace
are to be used. We must every one of us gather for ourselves,
and gather in the morning of our days, the morning of our
opportunities; which if we let slip, it may be too late to
gather. The manna must not be hoarded up, but eaten; those who
have received Christ, must by faith live upon him, and not
receive his grace in vain. There was manna enough for all,
enough for each, and none had too much; so in Christ there is
enough, but not more than we need. But those who ate manna,
hungered again, died at last, and with many of them God was not
well pleased; whereas they that feed on Christ by faith, shall
never hunger, and shall die no more, and with them God will be
for ever well pleased. Let us seek earnestly for the grace of
the Holy Spirit, to turn all our knowledge of the doctrine of
Christ crucified, into the spiritual nourishment of our souls by
faith and love.
* The Israelites murmur for water at Rephidim, God sendeth it
out of the rock. (1-7) Amalek overcome, The prayers of Moses.
(8-16)

#1-7 The children of Israel journeyed according to the
commandment of the Lord, led by the pillar of cloud and fire,
yet they came to a place where there was no water for them to
drink. We may be in the way of duty, yet may meet with troubles,
which Providence brings us into, for the trial of our faith, and
that God may be glorified in our relief. They began to question
whether God was with them or not. This is called their "tempting
God," which signifies distrust of him after they had received
such proofs of his power and goodness. Moses mildly answered
them. It is folly to answer passion with passion; that makes bad
worse. God graciously appeared to help them. How wonderful the
patience and forbearance of God toward provoking sinners! That
he might show his power as well as his pity, and make it a
miracle of mercy, he gave them water out of a rock. God can open
fountains for us where we least expect them. Those who, in this
wilderness, keep to God's way, may trust him to provide for
them. Also, let this direct us to depend on Christ's grace. The
apostle says, that Rock was Christ, #1Co 10:4|, it was a type of
him. While the curse of God might justly have been executed upon
our guilty souls, behold the Son of God is smitten for us. Let
us ask and receive. There was a constant, abundant supply of
this water. Numerous as believers are, the supply of the Spirit
of Christ is enough for all. The water flowed from the rock in
streams to refresh the wilderness, and attended them on their
way towards Canaan; and this water flows from Christ, through
the ordinances, in the barren wilderness of this world, to
refresh our souls, until we come to glory. A new name was given
to the place, in remembrance, not of the mercy of their supply,
but of the sin of their murmuring: "Massah," Temptation, because
they tempted God; "Meribah," Strife, because they chid with
Moses. Sin leaves a blot upon the name.

#8-16 Israel engaged with Amalek in their own necessary defence.
God makes his people able, and calls them to various services
for the good of his church. Joshua fights, Moses prays, both
minister to Israel. The rod was held up, as the banner to
encourage the soldiers. Also to God, by way of appeal to him.
Moses was tired. The strongest arm will fail with being long
held out; it is God only whose hand is stretched out still. We
do not find that Joshua's hands were heavy in fighting, but
Moses' hands were heavy in praying; the more spiritual any
service is, the more apt we are to fail and flag in it. To
convince Israel that the hand of Moses, whom they had been
chiding, did more for their safety than their own hands, his rod
than their sword, the success rises and falls as Moses lifts up
or lets down his hands. The church's cause is more or less
successful, as her friends are more or less strong in faith, and
fervent in prayer. Moses, the man of God, is glad of help. We
should not be shy, either of asking help from others, or of
giving help to others. The hands of Moses being thus stayed,
were steady till the going down of the sun. It was great
encouragement to the people to see Joshua before them in the
field of battle, and Moses above them on the hill. Christ is
both to us; our Joshua, the Captain of our salvation, who fights
our battles, and our Moses, who ever lives, making intercession
above, that our faith fail not. Weapons formed against God's
Israel cannot prosper long, and shall be broken at last. Moses
must write what had been done, what Amalek had done against
Israel; write their bitter hatred; write their cruel attempts;
let them never be forgotten, nor what God had done for Israel in
saving them from Amalek. Write what should be done; that in
process of time Amalek should be totally ruined and rooted out.
Amalek's destruction was typical of the destruction of all the
enemies of Christ and his kingdom.
* Jethro brings to Moses his wife and two sons. (1-6) Moses
entertains Jethro. (7-12) Jethro's counsel to Moses. (13-27)

#1-6 Jethro came to rejoice with Moses in the happiness of
Israel, and to bring his wife and children to him. Moses must
have his family with him, that while he ruled the church of God,
he might set a good example in family government, #1Ti 3:5|.

#7-12 Conversation concerning God's wondrous works is good, and
edifies. Jethro not only rejoiced in the honour done to his
son-in-law, but in all the goodness done to Israel. Bystanders
were more affected with the favours God had showed to Israel,
than many were who received them. Jethro gave the glory to
Israel's God. Whatever we have the joy of, God must have the
praise. They joined in a sacrifice of thanksgiving. Mutual
friendship is sanctified by joint worship. It is very good for
relations and friends to join in the spiritual sacrifice of
prayer and praise, as those that meet in Christ. This was a
temperate feast; they did eat bread, manna. Jethro must see and
taste that bread from heaven, and though a gentile, is welcome:
the gentiles are welcomed to Christ the Bread of life.

#13-27 Here is the great zeal and the toil of Moses as a
magistrate. Having been employed to redeem Israel out of the
house of bondage, he is a further type of Christ, that he is
employed as a lawgiver and a judge among them. If the people
were as quarrelsome one with another as they were with God, no
doubt Moses had many causes brought before him. This business
Moses was called to; it appears that he did it with great care
and kindness. The meanest Israelite was welcome to bring his
cause before him. Moses kept to his business from morning to
night. Jethro thought it was too much for him to undertake
alone; also it would make the administration of justice tiresome
to the people. There may be over-doing even in well-doing.
Wisdom is profitable to direct, that we may neither content
ourselves with less than our duty, nor task ourselves beyond our
strength. Jethro advised Moses to a better plan. Great men
should not only study to be useful themselves, but contrive to
make others useful. Care must be taken in the choice of the
persons admitted into such a trust. They should be men of good
sense, that understood business, and that would not be daunted
by frowns or clamours, but abhorred the thought of a bribe. Men
of piety and religion; such as fear God, who dare not to do a
base thing, though they could do it secretly and securely. The
fear of God will best fortify a man against temptations to
injustice. Moses did not despise this advice. Those are not
wise, who think themselves too wise to be counselled.
* The people come to Sinai, God's message to them, and their
answer. (1-8) The people directed to prepare to hear the law.
(9-15) The presence of God on Sinai. (16-25)

#1-8 Moses was called up the mountain, and was employed as the
messenger of this covenant. The Maker and first Mover of the
covenant, is God himself. This blessed charter was granted out
of God's own free grace. The covenant here mentioned was the
national covenant, by which the Israelites were a people under
the government of Jehovah. It was a type of the new covenant
made with true believers in Christ Jesus; but, like other types,
it was only a shadow of good things to come. As a nation they
broke this covenant; therefore the Lord declared that he would
make a new covenant with Israel, writing his law, not upon
tables of stone, but in their hearts, #Jer 31:33; Heb 8:7-10|.
The covenant spoken of in these places as ready to vanish away,
is the national covenant with Israel, which they forfeited by
their sins. Unless we carefully attend to this, we shall fall
into mistakes while reading the Old Testament. We must not
suppose that the nation of the Jews were under the covenant of
works, which knows nothing of repentance, faith in a Mediator,
forgiveness of sins, or grace; nor yet that the whole nation of
Israel bore the character, and possessed the privileges of true
believers, as being actually sharers in the covenant of grace.
They were all under a dispensation of mercy; they had outward
privileges and advantages for salvation; but, like professing
Christians, most rested therein, and went no further. Israel
consented to the conditions. They answered as one man, All that
the Lord hath spoken we will do. Oh that there had been such a
heart in them! Moses, as a mediator, returned the words of the
people to God. Thus Christ, the Mediator, as a Prophet, reveals
God's will to us, his precepts and promises; and then, as a
Priest, offers up to God our spiritual sacrifices, not only of
prayer and praise, but of devout affections, and pious
resolutions, the work of his own Spirit in us.

#9-15 The solemn manner in which the law was delivered, was to
impress the people with a right sense of the Divine majesty.
Also to convince them of their own guilt, and to show that they
could not stand in judgment before God by their own obedience.
In the law, the sinner discovers what he ought to be, what he
is, and what he wants. There he learns the nature, necessity,
and glory of redemption, and of being made holy. Having been
taught to flee to Christ, and to love him, the law is the rule
of his obedience and faith.
#16-25 Never was there such a sermon preached, before or since,
as this which was preached to the church in the wilderness. It
might be supposed that the terrors would have checked
presumption and curiosity in the people; but the hard heart of
an unawakened sinner can trifle with the most terrible
threatenings and judgments. In drawing near to God, we must
never forget his holiness and greatness, nor our own meanness
and pollution. We cannot stand in judgment before him according
to his righteous law. The convinced transgressor asks, What must
I do to be saved? and he hears the voice, Believe in the Lord
Jesus Christ, and thou shalt be saved. The Holy Ghost, who made
the law to convince of sin, now takes of the things of Christ,
and shows them to us. In the gospel we read, Christ hath
redeemed us from the curse of the law, being made a curse for
us. We have redemption through his blood, even the forgiveness
of sins. Through him we are justified from all things, from
which we could not be justified by the law of Moses. But the
Divine law is binding as a rule of life. The Son of God came
down from heaven, and suffered poverty, shame, agony, and death,
not only to redeem us from its curse, but to bind us more
closely to keep its commands.
* The preface to the ten commandments. (1,2) The commandments of
the first table. (3-11) Of the second table. (12-17) The fear of
the people. (18-21) Idolatry again forbidden. (22-26)

#1,2 God speaks many ways to the children of men; by conscience,
by providences, by his voice, to all which we ought carefully to
attend; but he never spake at any time so as he spake the TEN
COMMANDMENTS. This law God had given to man before; it was
written in his heart; but sin so defaced it, that it was
necessary to revive the knowledge of it. The law is spiritual,
and takes knowledge of the secret thoughts, desires, and
dispositions of the heart. Its grand demand is love, without
which outward obedience is mere hypocrisy. It requires perfect,
unfailing, constant obedience; no law in the world admits
disobedience to itself. Whosoever shall keep the whole law, and
yet offend in one point, he is guilty of all, #Jas 2:10|.
Whether in the heart or the conduct, in thought, word, or deed,
to omit or to vary any thing, is sin, and the wages of sin is
death.

#3-11 The first four of the ten commandments, commonly called
the FIRST table, tell our duty to God. It was fit that those
should be put first, because man had a Maker to love, before he
had a neighbour to love. It cannot be expected that he should be
true to his brother, who is false to his God. The first
commandment concerns the object of worship, JEHOVAH, and him
only. The worship of creatures is here forbidden. Whatever comes
short of perfect love, gratitude, reverence, or worship, breaks
this commandment. Whatsoever ye do, do all to the glory of God. The
second commandment refers to the worship we are to render to the
Lord our God. It is forbidden to make any image or picture of
the Deity, in any form, or for any purpose; or to worship any
creature, image, or picture. But the spiritual import of this
command extends much further. All kinds of superstition are here
forbidden, and the using of mere human inventions in the worship
of God. The third commandment concerns the manner of worship,
that it be with all possible reverence and seriousness. All
false oaths are forbidden. All light appealing to God, all
profane cursing, is a horrid breach of this command. It matters
not whether the word of God, or sacred things, all such-like
things break this commandment, and there is no profit, honour,
or pleasure in them. The Lord will not hold him guiltless that
taketh his name in vain. The form of the fourth commandment,
"Remember," shows that it was not now first given, but was known
by the people before. One day in seven is to be kept holy. Six
days are allotted to worldly business, but not so as to neglect
the service of God, and the care of our souls. On those days we
must do all our work, and leave none to be done on the sabbath
day. Christ allowed works of necessity, charity, and piety; for
the sabbath was made for man, and not man for the sabbath, #Mr
2:27|; but all works of luxury, vanity, or self-indulgence in
any form, are forbidden. Trading, paying wages, settling
accounts, writing letters of business, worldly studies, trifling
visits, journeys, or light conversation, are not keeping this
day holy to the Lord. Sloth and indolence may be a carnal, but
not a holy rest. The sabbath of the Lord should be a day of rest
from worldly labour, and a rest in the service of God. The
advantages from the due keeping of this holy day, were it only
to the health and happiness of mankind, with the time it affords
for taking care of the soul, show the excellency of this
commandment. The day is blessed; men are blessed by it, and in
it. The blessing and direction to keep holy are not limited to
the seventh day, but are spoken of the sabbath day.

#12-17 The laws of the SECOND table, that is, the last six of
the ten commandments, state our duty to ourselves and to one
another, and explain the great commandment, Thou shalt love thy
neighbour as thyself, #Lu 10:27|. Godliness and honesty must go
together. The fifth commandment concerns the duties we owe to
our relations. Honour thy father and thy mother, includes esteem
of them, shown in our conduct; obedience to their lawful
commands; come when they call you, go where they send you, do
what they bid you, refrain from what they forbid you; and this,
as children, cheerfully, and from a principle of love. Also
submission to their counsels and corrections. Endeavouring, in
every thing, to comfort parents, and to make their old age easy;
maintaining them if they need support, which our Saviour makes
to be particularly intended in this commandment, #Mt 15:4-6|.
Careful observers have noted a peculiar blessing in temporal
things on obedient, and the reverse on disobedient children. The
sixth commandment requires that we regard the life and the
safety of others as we do our own. Magistrates and their
officers, and witnesses testifying the truth, do not break this
command. Self-defence is lawful; but much which is not deemed
murder by the laws of man, is such before God. Furious passions,
stirred up by anger or by drunkenness, are no excuse: more
guilty is murder in duels, which is a horrible effect of a
haughty, revengeful spirit. All fighting, whether for wages, for
renown, or out of anger and malice, breaks this command, and the
bloodshed therein is murder. To tempt men to vice and crimes
which shorten life, may be included. Misconduct, such as may
break the heart, or shorten the lives of parents, wives, or
other relatives, is a breach of this command. This command
forbids all envy, malice, hatred, or anger, all provoking or
insulting language. The destruction of our own lives is here
forbidden. This commandment requires a spirit of kindness,
longsuffering, and forgiveness. The seventh commandment concerns
chastity. We should be as much afraid of that which defiles the
body, as of that which destroys it. Whatever tends to pollute
the imagination, or to raise the passions, falls under this law,
as impure pictures, books, conversation, or any other like
matters. The eighth commandment is the law of love as it
respects the property of others. The portion of worldly things
allotted us, as far as it is obtained in an honest way, is the
bread which God hath given us; for that we ought to be thankful,
to be contented with it, and, in the use of lawful means, to
trust Providence for the future. Imposing upon the ignorance,
easiness, or necessity of others, and many other things, break
God's law, though scarcely blamed in society. Plunderers of
kingdoms though above human justice, will be included in this
sentence. Defrauding the public, contracting debts without
prospect of paying them, or evading payment of just debts,
extravagance, all living upon charity when not needful, all
squeezing the poor in their wages; these, and such things, break
this command; which requires industry, frugality, and content,
and to do to others, about worldly property, as we would they
should do to us. The ninth commandment concerns our own and our
neighbour's good name. This forbids speaking falsely on any
matter, lying, equivocating, and any way devising or designing
to deceive our neighbour. Speaking unjustly against our
neighbour, to hurt his reputation. Bearing false witness against
him, or in common conversation slandering, backbiting, and
tale-bearing; making what is done amiss, worse than it is, and
in any way endeavouring to raise our reputation upon the ruin of
our neighbour's. How much this command is every day broken among
persons of all ranks! The tenth commandment strikes at the root;
Thou shalt not covet. The others forbid all desire of doing what
will be an injury to our neighbour; this forbids all wrong
desire of having what will gratify ourselves.

#18-21 This law, which is so extensive that we cannot measure
it, so spiritual that we cannot evade it, and so reasonable that
we cannot find fault with it, will be the rule of the future
judgment of God, as it is for the present conduct of man. If
tried by this rule, we shall find our lives have been passed in
transgressions. And with this holy law and an awful judgment
before us, who can despise the gospel of Christ? And the
knowledge of the law shows our need of repentance. In every
believer's heart sin is dethroned and crucified, the law of God
is written, and the image of God renewed. The Holy Spirit
enables him to hate sin and flee from it, to love and keep this
law in sincerity and truth; nor will he cease to repent.

#22-26 Moses having entered into the thick darkness, God there
spake in his hearing all that follows from hence to the end of
chap. 23, which is mostly an exposition of the ten commandments.
The laws in these verses relate to God's worship. The Israelites
are assured of God's gracious acceptance of their devotions.
Under the gospel, men are encouraged to pray every where, and
wherever God's people meet in his name to worship him, he will
be in the midst of them; there he will come unto them, and will
bless them.
* Laws respecting servants. (1-11) Judicial laws. (12-21)
Judicial laws. (22-36)

#1-11 The laws in this chapter relate to the fifth and sixth
commandments; and though they differ from our times and customs,
nor are they binding on us, yet they explain the moral law, and
the rules of natural justice. The servant, in the state of
servitude, was an emblem of that state of bondage to sin, Satan,
and the law, which man is brought into by robbing God of his
glory, by the transgression of his precepts. Likewise in being
made free, he was an emblem of that liberty wherewith Christ,
the Son of God, makes free from bondage his people, who are free
indeed; and made so freely, without money and without price, of
free grace.

#12-21 God, who by his providence gives and maintains life, by
his law protects it. A wilful murderer shall be taken even from
God's altar. But God provided cities of refuge to protect those
whose unhappiness it was, and not their fault, to cause the
death of another; for such as by accident, when a man is doing a
lawful act, without intent of hurt, happens to kill another. Let
children hear the sentence of God's word upon the ungrateful and
disobedient; and remember that God will certainly requite it, if
they have ever cursed their parents, even in their hearts, or
have lifted up their hands against them, except they repent, and
flee for refuge to the Saviour. And let parents hence learn to
be very careful in training up their children, setting them a
good example, especially in the government of their passions,
and in praying for them; taking heed not to provoke them to
wrath. Through poverty the Israelites sometimes sold themselves
or their children; magistrates sold some persons for their
crimes, and creditors were in some cases allowed to sell their
debtors who could not pay. But "man-stealing," the object of
which is to force another into slavery, is ranked in the New
Testament with the greatest crimes. Care is here taken, that
satisfaction be made for hurt done to a person, though death do
not follow. The gospel teaches masters to forbear, and to
moderate threatenings, #Eph 6:9|, considering with Job, What
shall I do, when God riseth up? #Job 31:13,14|.
#22-36 The cases here mentioned give rules of justice then, and
still in use, for deciding similar matters. We are taught by
these laws, that we must be very careful to do no wrong, either
directly or indirectly. If we have done wrong, we must be very
willing to make it good, and be desirous that nobody may lose by
us.
* Judicial laws.

- The people of God should ever be ready to show mildness and
mercy, according to the spirit of these laws. We must answer to
God, not only for what we do maliciously, but for what we do
heedlessly. Therefore, when we have done harm to our neighbour,
we should make restitution, though not compelled by law. Let
these scriptures lead our souls to remember, that if the grace
of God has indeed appeared to us, then it has taught us, and
enabled us so to conduct ourselves by its holy power, that
denying ungodliness and worldly lusts, we should live soberly,
righteously, and godly in this present world, #Tit 2:12|. And
the grace of God teaches us, that as the Lord is our portion,
there is enough in him to satisfy all the desires of our souls.
* Laws against falsehood and injustice. (1-9) The year of rest,
The sabbath, The three festivals. (10-19) God promises to
conduct the Israelites to Canaan. (20-33)

#1-9 In the law of Moses are very plain marks of sound moral
feeling, and of true political wisdom. Every thing in it is
suited to the desired and avowed object, the worship of one only
God, and the separation of Israel from the pagan world. Neither
parties, friends, witnesses, nor common opinions, must move us
to lessen great faults, to aggravate small ones, excuse
offenders, accuse the innocent, or misrepresent any thing.

#10-19 Every seventh year the land was to rest. They must not
plough or sow it; what the earth produced of itself, should be
eaten, and not laid up. This law seems to have been intended to
teach dependence on Providence, and God's faithfulness in
sending the larger increase while they kept his appointments. It
was also typical of the heavenly rest, when all earthly labours,
cares, and interests shall cease for ever. All respect to the
gods of the heathen is strictly forbidden. Since idolatry was a
sin to which the Israelites leaned, they must blot out the
remembrance of the gods of the heathen. Solemn religious
attendance on God, in the place which he should choose, is
strictly required. They must come together before the Lord. What
a good Master do we serve, who has made it our duty to rejoice
before him! Let us devote with pleasure to the service of God
that portion of our time which he requires, and count his
sabbaths and ordinances to be a feast unto our souls. They were
not to come empty-handed; so now, we must not come to worship
God empty-hearted; our souls must be filled with holy desires
toward him, and dedications of ourselves to him; for with such
sacrifices God is well pleased.

#20-33 It is here promised that they should be guided and kept
in their way through the wilderness to the land of promise,
Behold, I send an angel before thee, mine angel. The precept
joined with this promise is, that they be obedient to this angel
whom God would send before them. Christ is the Angel of Jehovah;
this is plainly taught by St. Paul, #1Co 10:9|. They should have
a comfortable settlement in the land of Canaan. How reasonable
are the conditions of this promise; that they should serve the
only true God; not the gods of the nations, which are no gods at
all. How rich are the particulars of this promise! The comfort
of their food, the continuance of their health, the increase of
their wealth, the prolonging their lives to old age. Thus hath
godliness the promise of the life that now is. It is promised
that they should subdue their enemies. Hosts of hornets made way
for the hosts of Israel; such mean creatures can God use for
chastising his people's enemies. In real kindness to the church,
its enemies are subdued by little and little; thus we are kept
on our guard, and in continual dependence on God. Corruptions
are driven out of the hearts of God's people, not all at once,
but by little and little. The precept with this promise is, that
they should not make friendship with idolaters. Those that would
keep from bad courses, must keep from bad company. It is
dangerous to live in a bad neighbourhood; others' sins will be
our snares. Our greatest danger is from those who would make us
sin against God.
* Moses is called up into the mountain, The people promise
obedience. (1-8) The glory of the Lord appears. (9-11) Moses
goes up into the mountain. (12-18)

#1-8 A solemn covenant was made between God and Israel. Very
solemn it was, typifying the covenant of grace between God and
believers, through Christ. As soon as God separated to himself a
peculiar people, he governed them by a written word, as he has
done ever since. God's covenants and commands are so just in
themselves, and so much for our good, that the more we think of
them, and the more plainly and fully they are set before us, the
more reason we may see to comply with them. The blood of the
sacrifice was sprinkled on the altar, on the book, and on the
people. Neither their persons, their moral obedience, nor
religious services, would meet with acceptance from a holy God,
except through the shedding and sprinkling' of blood. Also the
blessings granted unto them were all of mercy; and the Lord
would deal with them in kindness. Thus the sinner, by faith in
the blood of Christ, renders willing and acceptable obedience.

#9-11 The elders saw the God of Israel; they had some glimpse of
his glory, though whatever they saw, it was something of which
no image or picture could be made, yet enough to satisfy them
that God was with them of a truth. Nothing is described but what
was under his feet. The sapphires are the pavement under his
feet; let us put all the wealth of this world under our feet,
and not in our hearts. Thus the believer sees in the face of
Jesus Christ, far clearer discoveries of the glorious justice
and holiness of God, than ever he saw under terrifying
convictions; and through the Saviour, holds communion with a
holy God.

#12-18 A cloud covered the mount six days; a token of God's
special presence there. Moses was sure that he who called him up
would protect him. Even those glorious attributes of God which
are most terrible to the wicked, the saints with humble
reverence rejoice in. And through faith in the atoning
Sacrifice, we hope for greater honour than Moses ever enjoyed on
earth. Now we see through a glass darkly, but when he shall
appear, then face to face. This vision of God will continue with
equal, if not increasing brightness of joy; not for a few days
only, but through eternity.
* What the Israelites were to offer for making the tabernacle.
(1-9) The ark. (10-22) The table, with its furniture. (23-30)
The candlestick. (31-40)

#1-9 God chose the people of Israel to be a peculiar people to
himself, above all people, and he himself would be their King.
He ordered a royal palace to be set up among them for himself,
called a sanctuary, or holy place, or habitation. There he
showed his presence among them. And because in the wilderness
they dwelt in tents, this royal palace was ordered to be a
tabernacle, that it might move with them. The people were to
furnish Moses with the materials, by their own free will. The
best use we can make of our worldly wealth, is to honour God
with it in works of piety and charity. We should ask, not only,
What must we do? but, What may we do for God? Whatever they
gave, they must give it cheerfully, not grudgingly, for God
loves a cheerful giver, #2Co 9:7|. What is laid out in the
service of God, we must reckon well bestowed; and whatsoever is
done in God's service, must be done by his direction.

#10-22 The ark was a chest, overlaid with gold, in which the two
tables of the law were to be kept. These tables are called the
testimony; God in them testified his will. This law was a
testimony to the Israelites, to direct them in their duty, and
would be a testimony against them, if they transgressed. This
ark was placed in the holy of holies; the blood of the
sacrifices was sprinkled, and the incense burned, before it, by
the high priest; and above it appeared the visible glory, which
was the symbol of the Divine presence. This was a type of Christ
in his sinless nature, which saw no corruption, in personal
union with his Divine nature, atoning for our sins against it,
by his death. The cherubim of gold looked one towards another,
and both looked downward toward the ark. It denotes the angels'
attendance on the Redeemer, their readiness to do his will,
their presence in the assemblies of saints, and their desire to
look into the mysteries of the gospel. It was covered with a
covering of gold, called the mercy-seat. God is said to dwell,
or sit between the cherubim, on the mercy-seat. There he would
give his law, and hear supplicants, as a prince on his throne.

#23-30 A table was to be made of wood, overlaid with gold, to
stand in the outer tabernacle, to be always furnished with the
shew-bread. This table, with the articles on it, and its use,
seems to typify the communion which the Lord holds with his
redeemed people in his ordinances, the provisions of his house,
the feasts they are favoured with. Also the food for their
souls, which they always find when they hunger after it; and the
delight he takes in their persons and services, as presented
before him in Christ.

#31-40 The candlestick represents the light of God's word and
Spirit, in and through Christ Jesus, afforded in this dark world
to his believing people, to direct their worship and obedience,
and to afford them consolations. The church is still dark, as
the tabernacle was, in comparison with what it will be in
heaven; but the word of God is a light shining in a dark place,
#2Pe 1:19|, and a dark place indeed the world would be without
it. In ver. #40| is an express caution to Moses. Nothing was
left to his own fancy, or to that of the workmen, or the people;
but the will of God must be observed in every particular.
Christ's instruction to his disciples, #Mt 28:20|, is like this,
Observe all things whatsoever I have commanded you. Let us
remember that we are the temples of the Holy Ghost, that we have
the law of God in our hearts, that we are to live a life of
communion with God, feast on his ordinances, and are the light
of the world, if indeed we are followers of Christ. May the Lord
help us to try ourselves by this view of religion, and to walk
according thereto.
* The curtains of the tabernacle. (1-6) The curtains of goats'
hair. (7-14) The boards, sockets, and bars. (15-30) The vail of
the holy of holies, and for the entrance. (31-37)

#1-6 God manifested his presence among the Israelites in a
tabernacle or tent, because of their condition in the
wilderness. God suits the tokens of his favour, and the gifts of
his grace, to his people's state and wants. The curtains of the
tabernacle were to be very rich. They were to be embroidered
with cherubim, signifying that the angels of God pitch their
tents round about the church, #Ps 34:7|.
#7-14 The curtains of meaner materials, being made both longer
and broader, covered the others, and were defended by coverings
of skins. The whole represents the person and doctrine of
Christ, and the church of true Christians, and all heavenly
things, which outwardly are mean, but inwardly, and in the sight
of God, are glorious and precious.

#15-30 The sockets of silver each weighed about 115 pounds; they
were placed in rows on the ground. In every pair of these
sockets, a strong board of shittim-wood, covered with plates of
gold, was fitted by mortises and tenons. Thus walls were formed
for the two sides, and for the west end. The wall was further
held together by bars, which passed through rings of gold. Over
this the curtains were spread. Though movable, it was strong and
firm. The materials were very costly. In all this it was a type
of the church of God, built upon the foundation of the apostles
and prophets, Jesus Christ himself being the chief Corner-stone,
#Eph 2:20,21|.

#31-37 A vail, or curtain, separated the holy place from the
most holy place. It was hung upon pillars. This vail was for a
partition between the holy place and the most holy; which
forbade any to look into the holiest of all. The apostle tells
what was the meaning of this vail, #Heb 9:8|. That the
ceremonial law could not make the comers thereunto perfect, nor
would the observance of it bring men to heaven; the way into the
holiest of all was not made manifest, while the first tabernacle
was standing. Life and immortality lay hidden till they were
brought to light by the gospel; which was signified by the
rending of this vail at the death of Christ, #Mt 27:51|. We have
now boldness to enter into the holiest, in all acts of worship,
by the blood of Jesus; yet such as obliges us to holy reverence.
Another vail was for the outer door of the tabernacle. This vail
was all the defence the tabernacle had. God takes care of his
church on earth. A curtain shall be, if God please to make it
so, as strong a defence to his house, as gates of brass and bars
of iron. With this typical description of Christ and his church
before us, what is our judgment of these matters? Do we see any
glory in the person of Christ? any excellence in his character?
any thing precious in his salvation? or any wisdom in the
doctrine of the cross? Will our religion bear examination? and
are we more careful to approve our hearts to God than our
characters toward men?
* The altar of burnt offerings. (1-8) The court of the
tabernacle. (9-19) The oil for the lamps. (20,21)

#1-8 In the court before the tabernacle, where the people
attended, was an altar, to which they must bring their
sacrifices, and on which their priests must offer them to God.
It was of wood overlaid with brass. A grate of brass was let
into the hollow of the altar, about the middle of which the fire
was kept, and the sacrifice burnt. It was made of net-work like
a sieve, and hung hollow, that the ashes might fall through.
This brazen altar was a type of Christ dying to make atonement
for our sins. The wood had been consumed by the fire from
heaven, if it had not been secured by the brass: nor could the
human nature of Christ have borne the wrath of God, if it had
not been supported by Divine power.

#9-19 The tabernacle was enclosed in a court, about sixty yards
long and thirty broad, formed by curtains hung upon brazen
pillars, fixed in brazen sockets. Within this enclosure the
priests and Levites offered the sacrifices, and thither the
Jewish people were admitted. These distinctions represented the
difference between the visible nominal church, and the true
spiritual church, which alone has access to God, and communion
with him.
#20,21 The pure oil signified the gifts and graces of the
Spirit, which all believers receive from Christ, the good Olive,
and without which our light cannot shine before men. The priests
were to light the lamps, and tend them. It is the work of
ministers, by preaching and expounding the Scriptures, which are
as a lamp, to enlighten the church, God's tabernacle upon earth.
Blessed be God, this light is not now confined to the Jewish
tabernacle, but is a light to lighten the gentiles, and for
salvation unto the ends of the earth.
* Aaron and his sons set apart for the priest's office, Their
garments. (1-5) The ephod. (6-14) The breastplate, The Urim and
Thummim. (15-30) The robe of the ephod, The plate of the mitre.
(31-39) The garments for Aaron's sons. (40-43)

#1-5 Hitherto the heads of families were the priests, and
offered sacrifices; but now this office was confined to the
family of Aaron only; and so continued till the gospel
dispensation. The holy garments not only distinguished the
priests from the people, but were emblems of that holy conduct
which should ever be the glory and beauty, the mark of the
ministers of religion, without which their persons and
ministrations will be had in contempt. They also typified the
glory of the Divine majesty, and the beauty of complete
holiness, which rendered Jesus Christ the great High Priest. But
our adorning under the gospel, is not to be of gold and costly
array, but the garments of salvation, the robe of righteousness.

#6-14 This richly-wrought ephod was the outmost garment of the
high priest; plain linen ephods were worn by the inferior
priests. It was a short coat without sleeves, fastened close to
the body with a girdle. The shoulder-pieces were buttoned
together with precious stones set in gold, one on each shoulder,
on which were engraven the names of the children of Israel. Thus
Christ, our High Priest, presents his people before the Lord for
a memorial. As Christ's coat had no seam, but was woven from the
top throughout, so it was with the ephod. The golden bells on
this ephod, by their preciousness and pleasant sound, well
represent the good profession that the saints make, and the
pomegranates the fruit they bring forth.

#15-30 The chief ornament of the high priest, was the
breastplate, a rich piece of cloth, curiously worked. The name
of each tribe was graven in a precious stone, fixed in the
breastplate, to signify how precious, in God's sight, believers
are, and how honourable. How small and poor soever the tribe
was, it was as a precious stone in the breastplate of the high
priest; thus are all the saints dear to Christ, however men
esteem them. The high priest had the names of the tribes, both
on his shoulders and on his breast, which reminds us of the
power and the love with which our Lord Jesus pleads for those
that are his. He not only bears them up in his arms with
almighty strength, but he carries them in his bosom with tender
affection. What comfort is this to us in all our addresses to
God! The Urim and Thummim, by which the will of God was made
known in doubtful cases, were put in this breastplate. Urim and
Thummim signify light and integrity. There are many conjectures
what these were; the most probable opinion seems to be, that
they were the twelve precious stones in the high priest's
breastplate. Now, Christ is our Oracle. By him God, in these
last days, makes known himself and his mind to us, #Heb 1:1,2;
Joh 1:18|. He is the true Light, the faithful Witness, the Truth
itself, and from him we receive the Spirit of Truth, who leads
into all truth.

#31-39 The robe of the ephod was under the ephod, and reached
down to the knees, without sleeves. Aaron must minister in the
garments appointed. We must serve the Lord with holy fear, as
those who know they deserve to die. A golden plate was fixed on
Aaron's forehead, engraven with "Holiness to the Lord." Aaron
was hereby reminded that God is holy, and that his priests must
be holy, devoted to the Lord. This must appear in their
forehead, in open profession of their relation to God. It must
be engraven like the engravings of a signet; deep and durable;
not painted so as to be washed off, but firm and lasting; such
must our holiness to the Lord be. Christ is our High Priest;
through him sins are forgiven to us, and not laid to our charge.
Our persons, our doings, are pleasing to God upon the account of
Christ, and not otherwise.

#40-43 The priest's garments typify the righteousness of Christ.
If we appear not before God in that, we shall bear our iniquity,
and die. Blessed is he, therefore, that watcheth, and keepeth
his garments, #Re 16:15|. And blessed be God that we have a High
Priest, appointed of God, and set apart for his work; furnished
for his high office by the glory of his Divine majesty, and the
beauty of perfect holiness. Happy are we, if by the law
spiritually understood, we see that such a High Priest became
us; that we cannot draw near to a holy God, or be accepted, but
by him. There is no light, no wisdom, no perfection, but from
him; no glory, no beauty, but in being like unto him. Let us
take encouragement from the power, love, and compassion of our
High Priest, to draw near with boldness to the throne of grace,
that we may obtain mercy, and find grace to help in time of
need.
* The sacrifice and ceremony for the consecration of the
priests. (1-37) The continual burnt-offerings, God's promise to
dwell among Israel. (38-46)

#1-37 Aaron and his sons were to be set apart for the priest's
office, with ceremony and solemnity. Our Lord Jesus is the great
High Priest of our profession, called of God to be so; anointed
with the Spirit, whence he is called Messiah, the Christ;
clothed with glory and beauty; sanctified by his own blood; made
perfect, or consecrated through sufferings, #Heb 2:10|. All
believers are spiritual priests, to offer spiritual sacrifices,
#1Pe 2:5|, washed in the blood of Christ, and so made to our God
priests, #Re 1:5,6|. They also are clothed with the beauty of
holiness, and have received the anointing, #1Jo 2:27|. The
Spirit of God is called the finger of God, (#Lu 11:20|, compared
with #Mt 12:28|,) and by him the merit of Christ is applied to
our souls. This consecration signifies the admission of a sinner
into the spiritual priesthood, to offer spiritual sacrifices,
acceptable to God through Jesus Christ.
#38-46 A lamb was to be offered upon the altar every morning,
and a lamb every evening. This typified the continual
intercession which Christ ever lives to make for his church.
Though he offered himself but once for all, that one offering
thus becomes a continual offering. This also teaches us to offer
to God the spiritual sacrifices of prayer and praise every day,
morning and evening. Our daily devotions are the most needful of
our daily works, and the most pleasant of our daily comforts.
Prayer-time must be kept up as duly as meal-time. Those starve
their own souls, who keep not up constant attendance on the
throne of grace; constancy in religion brings in the comfort of
it.
* The altar of incense. (1-10) The ransom of souls. (11-16) The
brazen laver. (17-21) The holy anointing oil, The perfume.
(22-38)

#1-10 The altar of incense represented the Son of God in his
human nature, and the incense burned thereon typified his
pleading for his people. The continual intercession of Christ
was represented by the daily burning of incense thereon, morning
and evening. Once every year the blood of the atonement was to
be applied to it, denoting that the intercession of Christ has
all its virtue from his sufferings on earth, and that we need no
other sacrifice or intercessor but Christ alone.
#11-16 The tribute was half a shekel, about fifteen pence of our
money. The rich were not to give more, nor the poor less; the
souls of the rich and poor are alike precious, and God is no
respecter of persons, #Ac 10:34; Job 34:19|. In other offerings
men were to give according to their worldly ability; but this,
which was the ransom of the soul, must be alike for all. The
souls of all are of equal value, equally in danger, and all
equally need a ransom. The money raised was to be used in the
service of the tabernacle. Those who have the benefit, must not
grudge the necessary charges of God's public worship. Money
cannot make atonement for the soul, but it may be used for the
honour of Him who has made the atonement, and for the
maintenance of the gospel by which the atonement is applied.

#17-21 A large vessel of brass, holding water, was to be set
near the door of the tabernacle. Aaron and his sons must wash
their hands and feet at this laver, every time they went in to
minister. This was to teach them purity in all their services,
and to dread the pollution of sin. They must not only wash and
be made clean, when first made priests, but must wash and be
kept clean, whenever they went to minister. It teaches us daily
to attend upon God, daily to renew our repentance for sin, and
our looking to the blood of Christ for remission; for in many
things we daily offend.

#22-38 Directions are here given for making the holy anointing
oil, and the incense to be used in the service of the
tabernacle. To show the excellency of holiness, there was this
spiced oil in the tabernacle, which was grateful to the sight
and to the smell. Christ's name is as ointment poured forth, #So
1:3|, and the good name of Christians is like precious ointment,
#Ec 7:1|. The incense burned upon the golden altar was prepared
of sweet spices. When it was used, it was to be beaten very
small; thus it pleased the Lord to bruise the Redeemer, when he
offered himself for a sacrifice of a sweet-smelling savour. The
like should not be made for any common use. Thus God would keep
in the people's minds reverence for his own services, and teach
us not to profane or abuse any thing whereby God makes himself
known. It is a great affront to God to jest with sacred things,
and to make sport with his word and ordinances. It is most
dangerous and fatal to use professions of the gospel of Christ
to forward worldly interests.
* Bezaleel and Aholiab are appointed and qualified for the work
of the tabernacle. (1-11) The observance of the sabbath. (12-17)
Moses receives the tables of the law. (18)

#1-11 The Israelites, who had been masons and bricklayers in
Egypt, were not qualified for curious workmanship; but the
Spirit who gave the apostles utterance in divers tongues,
miraculously gave Bezaleel and Aholiab the skill that was
wanting. The honour which comes from God, is always attended
with a work to be done; to be employed for God is high honour.
Those whom God calls to any service, he will find or make fit
for it. The Lord gives different gifts to different persons; let
each mind his proper work, diligently remembering that whatever
wisdom any one possesses, the Lord put it in the heart, to do
his commandments.

#12-17 Orders were now given that a tabernacle should be set up
for the service of God. But they must not think that the nature
of the work, and the haste that was required, would justify them
in working at it on sabbath days. The Hebrew word /shabath/
signifies rest, or ceasing from labour. The thing signified by
the sabbath is that rest in glory which remains for the people
of God; therefore the moral obligation of the sabbath must
continue, till time is swallowed up in eternity.

#18 The law was written in tables of stone, to show how lasting
it is: to denote likewise the hardness of our hearts; one might
more easily write on stone, than write any thing good on our
corrupt natural hearts. It was written with the finger of God;
by his will and power. God only can write his law in the heart:
he gives a heart of flesh; then, by his Spirit, which is the
finger of God, writes his will in the heart, #2Co 3:3|.
* The people cause Aaron to make a golden calf. (1-6) God's
displeasure, The intercession of Moses. (7-14) Moses breaks the
tables of the law, He destroys the golden calf. (15-20) Aaron's
excuse, The idolaters slain. (21-29) Moses prays for the people.
(30-35)

#1-6 While Moses was in the mount, receiving the law from God,
the people made a tumultuous address to Aaron. This giddy
multitude were weary of waiting for the return of Moses.
Weariness in waiting betrays to many temptations. The Lord must
be waited for till he comes, and waited for though he tarry. Let
their readiness to part with their ear-rings to make an idol,
shame our niggardliness in the service of the true God. They did
not draw back on account of the cost of their idolatry; and
shall we grudge the expenses of religion? Aaron produced the
shape of an ox or calf, giving it some finish with a graving
tool. They offered sacrifice to this idol. Having set up an
image before them, and so changed the truth of God into a lie,
their sacrifices were abomination. Had they not, only a few days
before, in this very place, heard the voice of the Lord God
speaking to them out of the midst of the fire, Thou shalt not
make to thyself any graven image? Had they not themselves
solemnly entered into covenant with God, that they would do all
he had said to them, and would be obedient? ch. #24:7|. Yet
before they stirred from the place where this covenant had been
solemnly made, they brake an express command, in defiance of an
express threatening. It plainly shows, that the law was no more
able to make holy, than it was to justify; by it is the
knowledge of sin, but not the cure of sin. Aaron was set apart
by the Divine appointment to the office of the priesthood; but
he, who had once shamed himself so far as to build an altar to a
golden calf, must own himself unworthy of the honour of
attending at the altar of God, and indebted to free grace alone
for it. Thus pride and boasting were silenced.
#7-14 God says to Moses, that the Israelites had corrupted
themselves. Sin is the corruption of the sinner, and it is a
self-corruption; every man is tempted when he is drawn aside of
his own lust. They had turned aside out of the way. Sin is a
departing from the way of duty into a by-path. They soon forgot
God's works. He sees what they cannot discover, nor is any
wickedness of the world hid from him. We could not bear to see
the thousandth part of that evil which God sees every day. God
expresses the greatness of his just displeasure, after the
manner of men who would have none to plead for those they resolve
to be severe with. Nothing but the prayer of Moses could save them
from ruin; thus he was a type of Christ, by whose mediation
alone, God would reconcile the world to himself. Moses pleads
God's glory. The glorifying God's name, as it ought to be our
first petition, and it is so in the Lord's prayer, so it ought
to be our great plea. And God's promises are to be our pleas in
prayer; for what he has promised he is able to perform. See the
power of prayer. In answer to the prayers of Moses, God showed
his purpose of sparing the people, as he had before seemed
determined on their destruction; which change of the outward
discovery of his purpose, is called repenting of the evil.
#15-20 What a change it is, to come down from the mount of
communion with God, to converse with a wicked world. In God we
see nothing but what is pure and pleasing; in the world nothing
but what is sinful and provoking. That it might appear an idol
is nothing in the world, Moses ground the calf to dust. Mixing
this powder with their drink, signified that the backslider in
heart should be filled with his own ways.

#21-29 Never did any wise man make a more frivolous and foolish
excuse than that of Aaron. We must never be drawn into sin by
any thing man can say or do to us; for men can but tempt us to
sin, they cannot force us. The approach of Moses turned the
dancing into trembling. They were exposed to shame by their sin.
The course Moses took to roll away this reproach, was, not by
concealing the sin, or putting any false colour upon it, but by
punishing it. The Levites were to slay the ringleaders in this
wickedness; yet none were executed but those who openly stood
forth. Those are marked for ruin who persist in sin: those who
in the morning were shouting and dancing, before night were
dying. Such sudden changes do the judgments of the Lord
sometimes make with sinners that are secure and jovial in their
sin.

#30-35 Moses calls it a great sin. The work of ministers is to
show people the greatness of their sins. The great evil of sin
appears in the price of pardon. Moses pleads with God for mercy;
he came not to make excuses, but to make atonement. We are not
to suppose that Moses means that he would be willing to perish
for ever, for the people's sake. We are to love our neighbour as
ourselves, and not more than ourselves. But having that mind
which was in Christ, he was willing to lay down his life in the
most painful manner, if he might thereby preserve the people.
Moses could not wholly turn away the wrath of God; which shows
that the law of Moses was not able to reconcile men to God, and
to perfect our peace with him. In Christ alone, God so pardons
sin as to remember it no more. From this history we see, that no
unhumbled, carnal heart, can long endure the holy precepts, the
humbling truths, and the spiritual worship of God. But a god, a
priest, a worship, a doctrine, and a sacrifice, suited to the
carnal mind, will ever meet with abundance of worshippers. The
very gospel itself may be so perverted as to suit a worldly
taste. Well is it for us, that the Prophet like unto Moses, but
who is beyond compare more powerful and merciful, has made
atonement for our souls, and now intercedes in our behalf. Let
us rejoice in his grace.
* The Lord refuses to go with Israel. (1-6) The tabernacle of
Moses removed without the camp. (7-11) Moses desires to see the
glory of God. (12-23)

#1-6 Those whom God pardons, must be made to know what their sin
deserved. "Let them go forward as they are;" this was very
expressive of God's displeasure. Though he promises to make good
his covenant with Abraham, in giving them Canaan, yet he denies
them the tokens of his presence they had been blessed with. The
people mourned for their sin. Of all the bitter fruits and
consequences of sin, true penitents most lament, and dread most,
God's departure from them. Canaan itself would be no pleasant
land without the Lord's presence. Those who parted with
ornaments to maintain sin, could do no less than lay aside
ornaments, in token of sorrow and shame for it.

#7-11 Moses took the tabernacle, and pitched it without the
camp. This seems to have been a temporary building, set up for
worship, and at which he judged disputes among the people. The
people looked after him; they were very desirous to be at peace
with God, and concerned to know what would come to pass. The
cloudy pillar which had withdrawn from the camp when it was
polluted with idolatry, now returned. If our hearts go forth
toward God to meet him, he will graciously come to meet us.

#12-23 Moses is very earnest with God. Thus, by the intercession
of Christ, we are not only saved from ruin, but become entitled
to everlasting happiness. Observe here how he pleads. We find
grace in God's sight, if we find grace in our hearts to guide
and quicken us in the way of our duty. Moses speaks as one who
dreaded the thought of going forward without the Lord's
presence. God's gracious promises, and mercy towards us, should
not only encourage our faith, but also excite our fervency in
prayer. Observe how he speeds. See, in a type, Christ's
intercession, which he ever lives to make for all that come to
God by him; and that it is not by any thing in those for whom he
intercedes. Moses then entreats a sight of God's glory, and is
heard in that also. A full discovery of the glory of God, would
overwhelm even Moses himself. Man is mean, and unworthy of it;
weak, and could not bear it; guilty, and could not but dread it.
The merciful display which is made in Christ Jesus, alone can be
borne by us. The Lord granted that which would abundantly
satisfy. God's goodness is his glory; and he will have us to
know him by the glory of his mercy, more than by the glory of
his majesty. Upon the rock there was a fit place for Moses to
view the goodness and glory of God. The rock in Horeb was
typical of Christ the Rock; the Rock of refuge, salvation, and
strength. Happy are they who stand upon this Rock. The cleft may
be an emblem of Christ, as smitten, crucified, wounded, and
slain. What follows, denotes the imperfect knowledge of God in
the present state, even as revealed in Christ; for this, when
compared with the heavenly sight of him, is but like seeing a
man that is gone by, whose back only is to be seen. God in
Christ, as he is, even the fullest and brightest displays of his
glory, grace, and goodness, are reserved to another state.
* The tables of the law renewed. (1-4) The name of the Lord
proclaimed, The entreaty of Moses. (5-9) God's covenant. (10-17)
The festivals. (18-27) The vail of Moses. (28-35)

#1-4 When God made man in his own image, the moral law was
written in his heart, by the finger of God, without outward
means. But since the covenant then made with man was broken, the
Lord has used the ministry of men, both in writing the law in
the Scriptures, and in writing it in the heart. When God was
reconciled to the Israelites, he ordered the tables to be
renewed, and wrote his law in them. Even under the gospel of
peace by Christ, the moral law continues to bind believers.
Though Christ has redeemed us from the curse of the law, yet not
from the commands of it. The first and the best evidence of the
pardon of sin, and peace with God, is the writing the law in the
heart.

#5-9 The Lord descended by some open token of his presence and
manifestation of his glory in a cloud, and thence proclaimed his
NAME; that is, the perfections and character which are denoted
by the name JEHOVAH. The Lord God is merciful; ready to forgive
the sinner, and to relieve the needy. Gracious; kind, and ready
to bestow undeserved benefits. Long-suffering; slow to anger,
giving time for repentance, only punishing when it is needful.
He is abundant in goodness and truth; even sinners receive the
riches of his bounty abundantly, though they abuse them. All he
reveals is infallible truth, all he promises is in faithfulness.
Keeping mercy for thousands; he continually shows mercy to
sinners, and has treasures, which cannot be exhausted, to the
end of time. Forgiving iniquity, and transgression, and sin; his
mercy and goodness reach to the full and free forgiveness of
sin. And will by no means clear the guilty; the holiness and
justice of God are part of his goodness and love towards all his
creatures. In Christ's sufferings, the Divine holiness and
justice are fully shown, and the evil of sin is made known.
God's forgiving mercy is always attended by his converting,
sanctifying grace. None are pardoned but those who repent and
forsake the allowed practice of every sin; nor shall any escape,
who abuse, neglect, or despise this great salvation. Moses bowed
down, and worshipped reverently. Every perfection in the name of
God, the believer may plead with Him for the forgiveness of his
sins, the making holy of his heart, and the enlargement of the
Redeemer's kingdom.

#10-17 The Israelites are commanded to destroy every monument of
idolatry, however curious or costly; to refuse all alliance,
friendship, or marriage with idolaters, and all idolatrous
feasts; and they were reminded not to repeat the crime
of making molten images. Jealously is called the rage of a man,
#Pr 6:34|; but in God it is holy and just displeasure. Those
cannot worship God aright, who do not worship him only.
#18-27 Once a week they must rest, even in ploughing time, and
in harvest. All worldly business must give way to that holy
rest; even harvest work will prosper the better, for the
religious observance of the sabbath day in harvest time. We must
show that we prefer our communion with God, and our duty to him,
before the business or the joy of harvest. Thrice a year they
must appear before the Lord God, the God of Israel. Canaan was a
desirable land, and the neighbouring nations were greedy; yet
God says, They shall not desire it. Let us check all sinful
desires against God and his glory, in our hearts, and then trust
him to check all sinful desires in the hearts of others against
us. The way of duty is the way of safety. Those who venture for
him never lose by him. Three feasts are here mentioned: 1. The
Passover, in remembrance of the deliverance out of Egypt. 2. The
feast of weeks, or the feast of Pentecost; added to it is the
law of the first-fruits. 3. The feast of in-gathering, or the
feast of Tabernacles. Moses is to write these words, that the
people might know them better. We can never be enough thankful
to God for the written word. God would make a covenant with
Israel, in Moses as a mediator. Thus the covenant of grace is
made with believers through Christ.

#28-35 Near and spiritual communion with God improves the graces
of a renewed and holy character. Serious godliness puts a lustre
upon a man's countenance, such as commands esteem and affection.
The vail which Moses put on, marked the obscurity of that
dispensation, compared with the gospel dispensation of the New
Testament. It was also an emblem of the natural vail on the
hearts of men respecting spiritual things. Also the vail that
was and is upon the nation of Israel, which can only be taken
away by the Spirit of the Lord showing to them Christ, as the
end of the law for righteousness to every one that believeth.
Fear and unbelief would put the vail before us, they would
hinder our free approach to the mercy-seat above. We should
spread our wants, temporal and spiritual, fully before our
heavenly Father; we should tell him our hindrances, struggles,
trails, and temptations; we should acknowledge our offences.
* The sabbath to be observed. (1-3) The free gifts for the
tabernacle. (4-19) The readiness of the people in general.
(20-29) Bezaleel and Aholiab called to the work. (30-35)

#1-3 The mild and easy yoke of Christ has made our sabbath
duties more delightful, and our sabbath restraints less irksome,
than those of the Jews; but we are the more guilty by neglecting
them. Surely God's wisdom in giving us the sabbath, with all the
mercy of its purposes, are sinfully disregarded. Is it nothing
to pour contempt upon the blessed day, which a bounteous God has
given to us for our growth in grace with the church below, and
to prepare us for happiness with the church above?

#4-19 The tabernacle was to be dedicated to the honour of God,
and used in his service; and therefore what was brought for it,
was an offering to the Lord. The rule is, Whosoever is of a
willing heart, let him bring. All that were skilful must work.
God dispenses his gifts; and as every man hath received, so he
must minister, #1Pe 4:10|. Those that were rich, must bring in
materials to work on; those that were skilful, must serve the
tabernacle with their skill: as they needed one another, so the
tabernacle needed them both, #1Co 12:7-21|.
#20-29 Without a willing mind, costly offerings would be
abhorred; with it, the smallest will be accepted. Our hearts are
willing, when we cheerfully assist in promoting the cause of
God. Those who are diligent and contented in employments
considered mean, are as much accepted of God as those engaged in
splendid services. The women who spun the goats' hair were
wise-hearted, because they did it heartily to the Lord. Thus the
labourer, mechanic, or servant who attends to his work in the
faith and fear of God, may be as wise, for his place, as the
most useful minister, and be equally accepted of the Lord. Our
wisdom and duty consist in giving God the glory and use of our
talents, be they many or few.
#30-35 Here is the Divine appointment of the master-workmen,
that there might be no strife for the office, and that all who
were employed in the work might take direction from, and give
account to them. Those whom God called by name to his service,
he filled with the Spirit of God. Skill, even in worldly
employments, is God's gift, and comes from above. But many are
ready enough in cutting out work for other people, and can tell
what this man or that man should do; but the burdens they bind
on others, they themselves will not touch with one of their
fingers. Such will fall under the character of slothful
servants. These men were not only to devise and to work
themselves, but they were to teach others. Those that rule
should teach; and those to whom God has given knowledge, should
be willing to make it known for the benefit of others.
* The making of the tabernacle The liberality of the people
restrained.

- The readiness and zeal with which these builders set about
their work, the exactness with which they performed it, and the
faithfulness with which they objected to receive more
contributions, are worthy of our imitation. Thus should we serve
God, and our superiors also, in all things lawful. Thus should
all who are in public trusts abhor filthy lucre, and avoid all
occasions and temptations to covetousness. Where have we the
representation of God's love towards us, that we by love dwell
in him and he in us, save in Emmanuel? #Mt 1:23|. This is the
sum of the ministry of reconciliation, #2Co 5:18,19|. This was
the design of the "tabernacle of witness," a visible testimony
of the love of God to the race of men, however they were fallen
from their first state. And this love was shown by Christ's
taking up his abode on earth; by the Word being made flesh, #Joh
1:14|, wherein, as the original expresses it, he did "tabernacle"
among us.
* The making of the ark, and the furniture of the tabernacle.

- In the furniture of the tabernacle were emblems of a spiritual
and acceptable service. The incense represented the prayers of
the saints. The sacrifice of the alter represented the Lamb of
God that taketh away the sins of the world. The golden pot with
manna, or bread from heaven, the flesh of Jesus Christ, which he
gave for the life of the world. The candlestick, with its
lights, the teaching and enlightening of the Holy Spirit. The
shew-bread represented that provision for those who hunger and
thirst after righteousness, which the gospel, the ordinances and
the sacraments of the house of prayer, abundantly bestow. The
exactness of the workmen to their rule, should be followed by
us; seeking for the influences of the Holy Spirit, that we may
rejoice in and glorify God while in this world, and at length be
with him for ever.
* The brazen altar and laver. (1-8) The court. (9-20) The
offerings of the people. (21-31)

#1-8 In all ages of the church there have been some persons more
devoted to God, more constant in their attendance upon his
ordinances, and more willing to part even with lawful things,
for his sake, than others. Some women, devoted to God and
zealous for the tabernacle worship, expressed zeal by parting
with their mirrors, which were polished plates of brass. Before
the invention of looking-glasses, these served the same
purposes.
#9-20 The walls of the court being of curtains only, intimated
that the state of the Jewish church itself was movable and
changeable; and in due time to be taken down and folded up, when
the place of the tent should be enlarged, and its cords
lengthened, to make room for the Gentile world.

#21-31 The foundation of massy pieces of silver showed the
solidity and purity of the truth upon which the church is
founded. Let us regard the Lord Jesus Christ while reading of
the furniture of the tabernacle. While looking at the altar of
burnt-offering, let us see Jesus. In him, his righteousness, and
salvation, is a full and sufficient offering for sin. In the
laver of regeneration, by his Holy Spirit, let our souls be
washed, and they shall be clean; and as the people offered
willingly, so may our souls be made willing. Let us be ready to
part with any thing, and count all but loss to win Christ.
* The priests' garments. (1-31) The tabernacle completed.
(32-43)

#1-31 The priests' garments were rich and splendid. The church
in its infancy was thus taught by shadows of good things to
come; but the substance is Christ, and the grace of the gospel.
Christ is our great High Priest. When he undertook the work of
our redemption, he put on the clothes of service, he arrayed
himself with the gifts and graces of the Spirit, girded himself
with resolution to go through the undertaking, took charge of
all God's spiritual Israel, laid them near his heart, engraved
them on the palms of his hands, and presented them to his
Father. And he crowned himself with holiness to the Lord,
consecrating his whole undertaking to the honour of his Father's
holiness. True believers are spiritual priests. The clean linen
with which all their clothes of service must be made, is the
righteousness of saints, #Re 19:8|.
#32-43 The tabernacle was a type or emblem of Jesus Christ. As
the Most High dwelt visibly within the sanctuary, even on the
ark, so did he reside in the human nature and tabernacle of his
dear Son; in Christ dwelt all the fulness of the Godhead bodily,
#Col 2:9|. The tabernacle was a symbol of every real Christian.
In the soul of every true follower of the Saviour the Father
dwells, the object of his worship, and the author of his
blessings. The tabernacle also typified the church of the
Redeemer. The meanest and the mightiest are alike dear to the
Father's love, freely exercised through faith in Christ. The
tabernacle was a type and emblem of the heavenly temple, #Re
21:3|. What, then, will be the splendour of His appearance, when
the cloud shall be withdrawn, and his faithful worshippers shall
see him as he is!
* The tabernacle is to be set up, Aaron and his sons to be
sanctified. (1-15) Moses performs all as directed. (16-33) The
glory of the Lord fills the tabernacle. (34-38)

#1-15 When a new year begins, we should seek to serve God better
than the year before. In half a year the tabernacle was
completed. When the hearts of numbers are earnest in a good
cause, much may be done in a short time; and when the
commandments of God are continually attended to, as the rule of
working, all will be done well. The high-priesthood was in the
family of Aaron till Christ came, and in Him, the substance of
all these shadows, it continues for ever.

#16-33 When the tabernacle and the furniture of it were
prepared, they did not put off rearing it till they came to
Canaan; but, in obedience to the will of God, they set it up in
the midst of their camp. Those who are unsettled in the world,
must not think that this will excuse want of religion; as if it
were enough to begin to serve God when they begin to be settled
in the world. No; a tabernacle for God is very needful, even in
a wilderness, especially as we may be in another world before we
come to fix in this. And we may justly fear lest we should
deceive ourselves with a form of godliness. The thought that so
few entered Canaan, should warn young persons especially, not to
put off the care of their souls.

#34-38 The cloud covered the tabernacle even in the clearest
day; it was not a cloud which the sun scatters. This cloud was a
token of God's presence to be seen day and night, by all Israel,
that they might never again question, Is the Lord among us, or
is he not? It guided the camp of Israel through the wilderness.
While the cloud rested on the tabernacle, they rested; when it
removed, they followed it. The glory of the Lord filled the
tabernacle. In light and fire the Shechinah made itself visible:
God is Light; our God is a consuming Fire. Yet so dazzling was
the light, and so dreadful the fire, that Moses was not able to
enter into the tent of the congregation, till the splendour was
abated. But what Moses could not do, our Lord Jesus has done,
whom God caused to draw near; and who has invited us to come
boldly, even to the mercy-seat. Being taught by the Holy Spirit
to follow the example of Christ, as well as to depend upon him,
to attend his ordinances, and obey his precepts, we shall be
kept from losing our way, and be led in the midst of the paths
of judgment, till we come to heaven, the habitation of his
holiness. BLESSED BE GOD FOR JESUS CHRIST!
** God ordained divers kinds of oblations and sacrifices, to
assure his people of the forgiveness of their offences, if they
offered them in true faith and obedience. Also he appointed the
priests and Levites, their apparel, offices, conduct, and
portion. He showed what feasts they should observe, and at what
times. He declared by these sacrifices and ceremonies, that the
reward of sin is death, and that without the blood of Christ,
the innocent Lamb of God, there can be no forgiveness of sins.

* The offerings. (1,2) From the herds. (3-9) From the flocks,
and of fowls. (10-17)

#1,2 The offering of sacrifices was an ordinance of true
religion, from the fall of man unto the coming of Christ. But
till the Israelites were in the wilderness, no very particular
regulations seem to have been appointed. The general design of
these laws is plain. The sacrifices typified Christ; they also
shadowed out the believer's duty, character, privilege, and
communion with God. There is scarcely any thing spoken of the
Lord Jesus in Scripture which has not also a reference to his
people. This book begins with the laws concerning sacrifices;
the most ancient were the burnt-offerings, about which God here
gives Moses directions. It is taken for granted that the people
would be willing to bring offerings to the Lord. The very light
of nature directs man, some way or other, to do honour to his
Maker, as his Lord. Immediately after the fall, sacrifices were
ordained.

#3-9 In the due performance of the Levitical ordinances, the
mysteries of the spiritual world are represented by
corresponding natural objects; and future events are exhibited
in these rites. Without this, the whole will seem unmeaning
ceremonies. There is in these things a type of the sufferings of
the Son of God, who was to be a sacrifice for the sins of the
whole world. The burning body of an animal was but a faint
representation of that everlasting misery, which we all have
deserved; and which our blessed Lord bore in his body and in his
soul, when he died under the load of our iniquities. Observe, 1.
The beast to be offered must be without blemish. This signified
the strength and purity that were in Christ, and the holy life
that should be in his people. 2. The owner must offer it of his
own free will. What is done in religion, so as to please God,
must be done by love. Christ willingly offered himself for us.
3. It must be offered at the door of the tabernacle, where the
brazen altar of burnt-offerings stood, which sanctified the
gift: he must offer it at the door, as one unworthy to enter,
and acknowledging that a sinner can have no communion with God,
but by sacrifice. 4. The offerer must put his hand upon the head
of his offering, signifying thereby, his desire and hope that it
might be accepted from him, to make atonement for him. 5. The
sacrifice was to be killed before the Lord, in an orderly
manner, and to honour God. It signified also, that in Christians
the flesh must be crucified with its corrupt affections and
lust. 6. The priests were to sprinkle the blood upon the altar;
for the blood being the life, that was it which made atonement.
This signified the pacifying and purifying of our consciences,
by the sprinkling of the blood of Jesus Christ upon them by
faith. 7. The beast was to be divided into several pieces, and
then to be burned upon the altar. The burning of the sacrifice
signified the sharp sufferings of Christ, and the devout
affections with which, as a holy fire, Christians must offer up
themselves, their whole spirit, soul, and body, unto God. 8.
This is said to be an offering of a sweet savour. As an act of
obedience to a Divine command, and a type of Christ, this was
well-pleasing to God; and the spiritual sacrifices of Christians
are acceptable to God, through Christ, #1Pe 2:5|.
#10-17 Those who could not offer a bullock, were to bring a
sheep or a goat; and those who were not able to do that, were
accepted of God, if they brought a turtle-dove, or a pigeon.
Those creatures were chosen for sacrifice which were mild, and
gentle, and harmless; to show the innocence and meekness that
were in Christ, and that should be in Christians. The offering
of the poor was as typical of Christ's atonement as the more
costly sacrifices, and expressed as fully repentance, faith, and
devotedness to God. We have no excuse, if we refuse the pleasant
and reasonable service now required. But we can no more offer
the sacrifice of a broken heart, or of praise and thanksgiving,
than an Israelite could offer a bullock or a goat, except as God
hath first given to us. The more we do in the Lord's service,
the greater are our obligations to him, for the will, for the
ability, and opportunity. In many things God leaves us to fix
what shall be spent in his service, whether of our time or our
substance; yet where God's providence has put much into a man's
power, scanty offerings will not be accepted, for they are not
proper expressions of a willing mind. Let us be devoted in body
and soul to his service, whatever he may call us to give,
venture, do, or suffer for his sake.
* The meat-offering of flour. (1-11) The offering of
first-fruits. (12-16)

#1-11 Meat-offerings may typify Christ, as presented to God for
us, and as being the Bread of life to our souls; but they rather
seem to denote our obligation to God for the blessings of
providence, and those good works which are acceptable to God.
The term "meat" was, and still is, properly given to any kind of
provision, and the greater part of this offering was to be eaten
for food, not burned. These meat-offerings are mentioned after
the burnt-offerings: without an interest in the sacrifice of
Christ, and devotedness of heart to God, such services cannot be
accepted. Leaven is the emblem of pride, malice, and hypocrisy,
and honey of sensual pleasure. The former are directly opposed
to the graces of humility, love, and sincerity, which God
approves; the latter takes men from the exercises of devotion,
and the practice of good works. Christ, in his character and
sacrifice, was wholly free from the things denoted by leaven;
and his suffering life and agonizing death were the very
opposites to worldly pleasure. His people are called to follow,
and to be like him.

#12-16 Salt is required in all the offerings. God hereby
intimates to them that their sacrifices, in themselves, were
unsavoury. All religious services must be seasoned with grace.
Christianity is the salt of the earth. Directions are given
about offering their first-fruits at harvest. If a man, with a
thankful sense of God's goodness in giving him a plentiful crop,
was disposed to present an offering to God, let him bring the
first ripe and full ears. Whatever was brought to God must be
the best in its kind, though it were but green ears of corn. Oil
and frankincense must be put upon it. Wisdom and humility soften
and sweeten the spirits and services of young people, and their
green ears of corn shall be acceptable. God takes delight in the
first ripe fruits of the Spirit, and the expressions of early
piety and devotion. Holy love to God is the fire by which all
our offerings must be made. The frankincense denotes the
mediation and intercession of Christ, by which our services are
accepted. Blessed be God that we have the substance, of which
these observances were but shadows. There is that excellency in
Christ, and in his work as Mediator, which no types and shadows
can fully represent. And our dependence thereon must be so
entire, that we must never lose sight of it in any thing we do,
if we would be accepted of God.
* The peace-offering of the herd. (1-5) The peace-offering of
the flock. (6-17)

#1-5 The peace-offerings had regard to God as the giver of all
good things. These were divided between the altar, the priest,
and the owner. They were called peace-offerings, because in them
God and his people did, as it were, feast together, in token of
friendship. The peace-offerings were offered by way of
supplication. If a man were in pursuit of any mercy, he would
add a peace-offering to his prayer for it. Christ is our Peace,
our Peace-offering; for through him alone it is that we can
obtain an answer of peace to our prayers. Or, the peace-offering
was offered by way of thanksgiving for some mercy received. We
must offer to God the sacrifice of praise continually, by Christ
our Peace; and then this shall please the Lord better than an ox
or bullock.

#6-17 Here is a law that they should eat neither fat nor blood.
As for the fat, it means the fat of the inwards, the suet. The
blood was forbidden for the same reason; because it was God's
part of every sacrifice. God would not permit the blood that
made atonement to be used as a common thing, #Heb 10:29|; nor
will he allow us, though we have the comfort of the atonement
made, to claim for ourselves any share in the honour of making
it. This taught the Jews to observe distinction between common
and sacred things; it kept them separate from idolaters. It
would impress them more deeply with the belief of some important
mystery in the shedding of the blood and the burning the fat of
their solemn sacrifices. Christ, as the Prince of peace, "made
peace with the blood of his cross." Through him the believer is
reconciled to God; and having the peace of God in his heart, he
is disposed to follow peace with all men. May the Lord multiply
grace, mercy, and peace, to all who desire to bear the Christian
character.
* The sin-offering of ignorance for the priest. (1-12) For the
whole congregation. (13-21) For a ruler. (22-26) For any of the
people. (27-35)

#1-12 Burnt-offerings, meat-offerings, and peace-offerings, had
been offered before the giving of the law upon mount Sinai; and
in these the patriarchs had respect to sin, to make atonement
for it. But the Jews were now put into a way of making atonement
for sin, more particularly by sacrifice, as a shadow of good
things to come; yet the substance is Christ, and that one
offering of himself, by which he put away sin. The sins for
which the sin-offerings were appointed are supposed to be open
acts. They are supposed to be sins of commission, things which
ought not to have been done. Omissions are sins, and must come
into judgment: yet what had been omitted at one time, might be
done at another; but a sin committed was past recall. They are
supposed to be sins committed through ignorance. The law begins
with the case of the anointed priest. It is evident that God
never had any infallible priest in his church upon earth, when
even the high priest was liable to fall into sins of ignorance.
All pretensions to act without error are sure marks of
Antichrist. The beast was to be carried without the camp, and
there burned to ashes. This was a sign of the duty of
repentance, which is the putting away sin as a detestable thing,
which our soul hates. The sin-offering is called sin. What they
did to that, we must do to our sins; the body of sin must be
destroyed, #Ro 6:6|. The apostle applies the carrying this
sacrifice without the camp to Christ, #Heb 13:11-13|.

#13-21 If the leaders of the people, through mistake, caused
them to err, an offering must be brought, that wrath might not
come upon the whole congregation. When sacrifices were offered,
the persons, on whose behalf they were devoted, were to lay
their hands on the heads of the victims, and to confess their
sins. The elders were to do so, when the sacrifices were offered
for the whole congregation. The load of sin was supposed then to
be borne by the guiltless animal. When the offering is
completed, it is said, atonement is made, and the sin shall be
forgiven. The saving of churches and kingdoms from ruin, is
owing to the satisfaction and mediation of Christ.

#22-26 Those who have power to call others to account, are
themselves accountable to the Ruler of rulers. The sin of the
ruler, committed through ignorance, must come to his knowledge,
either by the check of his own conscience, or by the reproof of
his friends; both which even the best and greatest, not only
should submit to, but be thankful for. That which I see not,
teach thou me, and, Show me wherein I have erred, are prayers we
should put up to God every day; that if, through ignorance, we
fall into sin, we may not through ignorance abide in it.

#27-35 Here is the law of the sin-offering for a common person.
To be able to plead, when charged with sin, that we did it
ignorantly, and through the surprise of temptation, will not
bring us off, if we have no interest in that great plea, Christ
hath died. The sins of ignorance committed by a common person,
needed a sacrifice; the greatest are not above, the meanest are
not below Divine justice. None, if offenders, were overlooked.
Here rich and poor meet together; they are alike sinners, and
welcome to Christ. From all these laws concerning the
sin-offerings, we may learn to hate sin, and to watch against
it; and to value Christ, the great and true Sin-offering, whose
blood cleanses from all sin, which it was not possible that the
blood of bulls and of goats should take away. For us to err,
with the Bible in our hands, is the effect of pride, sloth, and
carelessness. We need to use frequent self-examination, with
serious study of the Scriptures, and earnest prayer for the
convincing influences of God the Holy Spirit; that we may detect
our sins of ignorance, repent, and obtain forgiveness through
the blood of Christ.
* Concerning various trespasses. (1-13) Concerning trespasses
against the Lord. (14-19)

#1-13 The offences here noticed are, 1. A man's concealing the
truth, when he was sworn as a witness to speak the truth, the
whole truth, and nothing but the truth. If, in such a case, for
fear of offending one that has been his friend, or may be his
enemy, a man refuses to give evidence, or gives it but in part,
he shall bear his iniquity. And that is a heavy burden, which,
if some course be not taken to get it removed, will sink a man
to hell. Let all that are called at any time to be witnesses,
think of this law, and be free and open in their evidence, and
take heed of prevaricating. An oath of the Lord is a sacred
thing, not to be trifled with. 2. A man's touching any thing
that was ceremonially unclean. Though his touching the unclean
thing only made him ceremonially defiled, yet neglecting to wash
himself according to the law, was either carelessness or
contempt, and contracted moral guilt. As soon as God, by his
Spirit, convinces our consciences of any sin or duty, we must
follow the conviction, as not ashamed to own our former mistake.
3. Rash swearing, that a man will do or not do such a thing. As
if the performance of his oath afterward prove unlawful, or what
cannot be done. Wisdom and watchfulness beforehand would prevent
these difficulties. In these cases the offender must confess his
sin, and bring his offering; but the offering was not accepted,
unless accompanied with confession and humble prayer for pardon.
The confession must be particular; that he hath sinned in that
thing. Deceit lies in generals; many will own they have sinned,
for that all must own; but their sins in any one particular they
are unwilling to allow. The way to be assured of pardon, and
armed against sin for the future, is to confess the exact truth.
If any were very poor, they might bring some flour, and that
should be accepted. Thus the expense of the sin-offering was
brought lower than any other, to teach that no man's poverty
shall ever bar the way of his pardon. If the sinner brought two
doves, one was to be offered for a sin-offering, and the other
for a burnt-offering. We must first see that our peace be made
with God, and then we may expect that our services for his glory
will be accepted by him. To show the loathsomeness of sin, the
flour, when offered, must not be made grateful to the taste by
oil, or to the smell by frankincense. God, by these sacrifices,
spoke comfort to those who had offended, that they might not
despair, nor pine away in their sins. Likewise caution not to
offend any more, remembering how expensive and troublesome it
was to make atonement.
#14-19 Here are offerings to atone for trespasses against a
neighbour. If a man put to his own use unwittingly, any thing
dedicated to God, he was to bring this sacrifice. We are to be
jealous over ourselves, to ask pardon for the sin, and make
satisfaction for the wrong, which we do but suspect ourselves
guilty of. The law of God is so very broad, the occasions of sin
in this world are so numerous, and we are so prone to evil,
that we need to fear always, and to pray always,
that we may be kept from sin. Also we should look before us at
every step. The true Christian daily pleads guilty before God,
and seeks forgiveness through the blood of Christ. And the
gospel salvation is so free, that the poorest is not shut out;
and so full, that the most burdened conscience may find relief
from it. Yet the evil of sin is so displayed as to cause every
pardoned sinner to abhor and dread it.
* Concerning trespasses against our neighbour. (1-7) Concerning
the burnt-offering. (8-13) Concerning the meat-offering. (14-23)
Concerning the sin-offering. (24-30)

#1-7 Though all the instances relate to our neighbour, yet it is
called a trespass against the Lord. Though the person injured be
mean, and even despicable, yet the injury reflects upon that God
who has made the command of loving our neighbour next to that of
loving himself. Human laws make a difference as to punishments;
but all methods of doing wrong to others, are alike violations
of the Divine law, even keeping what is found, when the owner
can be discovered. Frauds are generally accompanied with lies,
often with false oaths. If the offender would escape the
vengeance of God, he must make ample restitution, according to
his power, and seek forgiveness by faith in that one Offering
which taketh away the sin of the world. The trespasses here
mentioned, still are trespasses against the law of Christ, which
insists as much upon justice and truth, as the law of nature, or
the law of Moses.

#8-13 The daily sacrifice of a lamb is chiefly referred to. The
priest must take care of the fire upon the altar. The first fire
upon the altar came from heaven, ch. #9:24|; by keeping that up
continually, all their sacrifices might be said to be consumed
with the fire from heaven, in token of God's acceptance. Thus
should the fire of our holy affections, the exercise of our
faith and love, of prayer and praise, be without ceasing.

#14-23 The law of the burnt-offerings put upon the priests a
great deal of care and work; the flesh was wholly burnt, and the
priests had nothing but the skin. But most of the meat-offering
was their own. It is God's will that his ministers should be
provided with what is needful.

#24-30 The blood of the sin-offering was to be washed out of the
clothes on which it should happen to be sprinkled, which
signified the regard we ought to have to the blood of Christ,
not counting it a common thing. The vessel in which the flesh of
the sin-offering was boiled must be broken, if it were an
earthen one; but if a brazen one, well washed. This showed that
the defilement was not wholly taken away by the offering; but
the blood of Christ thoroughly cleanses from all sin. All these
rules set forth the polluting nature of sin, and the removal of
guilt from the sinner to the sacrifice. Behold and wonder at
Christ's love, in that he was content to be made a sin-offering
for us, and so to procure our pardon for continual sins and
failings. He that knew no sin was made sin (that is, a
sin-offering) for us, #2Co 5:21|. Hence we have pardon, and not
only pardon, but power also, against sin, #Ro 8:3|.
* Concerning the trespass-offering. (1-10) Concerning the
peace-offering. (11-27) The wave and heave offerings. (28-34)
The conclusion of these institutions. (35-38)

#1-10 In the sin-offering and the trespass-offering, the
sacrifice was divided between the altar and the priest; the
offerer had no share, as he had in the peace-offerings. The
former expressed repentance and sorrow for sin, therefore it was
more proper to fast than feast; the peace-offerings denoted
communion with a reconciled God in Christ, the joy and gratitude
of a pardoned sinner, and the privileges of a true believer.

#11-27 As to the peace-offerings, in the expression of their
sense of mercy, God left them more at liberty, than in the
expression of their sense of sin; that their sacrifices, being
free-will offerings, might be the more acceptable, while, by
obliging them to bring the sacrifices of atonement, God shows
the necessity of the great Propitiation. The main reason why
blood was forbidden of old, was because the Lord had appointed
blood for an atonement. This use, being figurative, had its end
in Christ, who by his death and blood-shedding caused the
sacrifices to cease. Therefore this law is not now in force on
believers.
#28-34 The priest who offered, was to have the breast and the
right shoulder. When the sacrifice was killed, the offerer
himself must present God's part of it; that he might signify his
cheerfully giving it up to God. He was with his own hands to
lift it up, in token of his regard to God as the God of heaven;
and then to wave it to and fro, in token of his regard to God as
the Lord of the whole earth. Be persuaded and encouraged to feed
and feast upon Christ, our Peace-offering. This blessed
Peace-offering is not for the priests only, for saints of the
highest rank and greatest eminence, but for the common people
also. Take heed of delay. Many think to repent and return to God
when they are dying and dropping into hell; but they should eat
the peace-offering, and eat it now. Stay not till the day of the
Lord's patience be run out, for eating the third day will not be
accepted, nor will catching at Christ when thou art gone to
hell!

#35-38 Solemn acts of religious worship are not things which we
may do or not do at our pleasure; it is at our peril if we omit
them. An observance of the laws of Christ cannot be less
necessary than of the laws of Moses.
* The consecration of Aaron and his sons. (1-13) The offerings
of consecration. (14-36)

#1-13 The consecration of Aaron and his sons had been delayed
until the tabernacle had been prepared, and the laws of the
sacrifices given. Aaron and his sons were washed with water, to
signify that they ought to purify themselves from all sinful
dispositions, and ever after to keep themselves pure. Christ
washes those from their sins in his own blood whom he makes
kings and priests to our God, #Re 1:5,6|; and those that draw
near to God must be washed in pure water, #Heb 10:22|. The
anointing of Aaron was to typify the anointing of Christ with
the Spirit, which was not given by measure to him. All believers
have received the anointing.

#14-36 In these types we see our great High Priest, even Christ
Jesus, solemnly appointed, anointed, and invested with his
sacred office, by his own blood, and the influences of his Holy
Spirit. He sanctifies the ordinances of religion, to the benefit
of his people and the honour of God the Father; who for his sake
accepts our worship, though it is polluted with sin. We may also
rejoice, that he is a merciful and faithful High Priest, full of
compassion to the feeble-minded and tempest-tossed soul. All
true Christians are consecrated to be spiritual priests. We
should seriously ask ourselves, whether in our daily walk we
study to maintain this character? and abound in spiritual
sacrifices, acceptable to God through Christ? If so, still there
is no cause for boasting. Let us not despise our fellow-sinners;
but remembering what we have done, and how we are saved, let us
seek and pray for their salvation.
* The first offerings of Aaron for himself and the people.
(1-21) Moses and Aaron bless the people, Fire cometh upon the
altar from the Lord. (22-24)

#1-21 These many sacrifices, which were all done away by the
death of Christ, teach us that our best services need washing in
his blood, and that the guilt of our best sacrifices needs to be
done away by one more pure and more noble than they. Let us be
thankful that we have such a High Priest. The priests had not a
day's respite from service allowed. God's spiritual priests have
constant work, which the duty of every day requires; they that
would give up their account with joy, must redeem time. The
glory of God appeared in the sight of the people, and owned what
they had done. We are not now to expect such appearances, but
God draws nigh to those who draw nigh to him, and the offerings
of faith are acceptable to him; though the sacrifices being
spiritual, the tokens of the acceptance are spiritual likewise.
When Aaron had done all that was to be done about the
sacrifices, he lifted up his hands towards the people, and
blessed them. Aaron could but crave a blessing, God alone can
command it.

#22-24 When the solemnity was finished, and the blessing
pronounced, God testified his acceptance. There came a fire out
from before the Lord, and consumed the sacrifice. This fire
might justly have fastened upon the people, and have consumed
them for their sins; but its consuming the sacrifice signified
God's acceptance of it, as an atonement for the sinner. This
also was a figure of good things to come. The Spirit descended
upon the apostles in fire. And the descent of this holy fire
into our souls, to kindle in them pious and devout affections
toward God, and such a holy zeal as burns up the flesh and the
lusts of it, is a certain token of God's gracious acceptance of
our persons and performances. Nothing goes to God, but what
comes from him. We must have grace, that holy fire, from the God
of grace, else we cannot serve him acceptably, #Heb 12:28|. The
people were affected with this discovery of God's glory and
grace. They received it with the highest joy; triumphing in the
assurance given them that they had God nigh unto them. And with
the lowest reverence; humbly adoring the majesty of that God,
who vouchsafed thus to manifest himself to them. That is a
sinful fear of God, which drives us from him; a gracious fear
makes us bow before him.
* The sin and death of Nadab and Abihu. (1,2) Aaron and his sons
forbidden to mourn for Nadab and Abihu. (3-7) Wine forbidden to
the priests when in the service of the tabernacle. (8-11) Of
eating the holy things. (12-20)

#1,2 Next to Moses and Aaron, none were more likely to be
honourable in Israel than Nadab and Abihu. There is reason to
think that they were puffed up with pride, and that they were
heated with wine. While the people were prostrate before the
Lord, adoring his presence and glory, they rushed into the
tabernacle to burn incense, though not at the appointed time;
both together, instead of one alone, and with fire not taken
from the altar. If it had been done through ignorance, they had
been allowed to bring a sin-offering. But the soul that doeth
presumptuously, and in contempt of God's majesty and justice,
that soul shall be cut off. The wages of sin is death. They died
in the very act of their sin. The sin and punishment of these
priests showed the imperfection of that priesthood from the very
beginning, and that it could not shelter any from the fire of
God's wrath, otherwise than as it was typical of Christ's
priesthood.

#3-7 The most quieting considerations under affliction are
fetched from the word of God. What was it that God spake? Though
Aaron's heart must have been filled with anguish and dismay, yet
with silent submission he revered the justice of the stroke.
When God corrects us or ours for sin, it is our duty to accept
the punishment, and say, It is the Lord, let him do what seemeth
him good. Whenever we worship God, we come nigh unto him, as
spiritual priests. This ought to make us very serious in all
acts of devotion. It concerns us all, when we come nigh to God,
to do every religious exercise, as those who believe that the
God with whom we have to do, is a holy God. He will take
vengeance on those that profane his sacred name by trifling with
him.

#8-11 Do not drink wine or strong drink. During the time they
ministered, the priests were forbidden it. It is required of
gospel ministers, that they be not given to wine, #1Ti 3:3|. It
is, Lest ye die; die when ye are in drink. The danger of death,
to which we are continually exposed, should engage all to be
sober.

#12-20 Afflictions should rather quicken us to our duty, than
take us from it. But our unfitness for duty, when it is natural
and not sinful, will have great allowances made for it; God will
have mercy, and not sacrifice. Let us profit by the solemn
warning this history conveys. When professing worshippers come
with zeal without knowledge, carnal affections, earthly, light,
vain, trifling thoughts, the devices of will-worship, instead of
the offering of soul and spirit; then the incense is kindled by
a flame which never came down from heaven, which the Spirit of a
holy God never sent within their hearts.
* What animals were clean and unclean.

- These laws seem to have been intended, 1. As a test of the
people's obedience, as Adam was forbidden to eat of the tree of
knowledge; and to teach them self-denial, and the government of
their appetites. 2. To keep the Israelites distinct from other
nations. Many also of these forbidden animals were objects of
superstition and idolatry to the heathen. 3. The people were
taught to make distinctions between the holy and unholy in their
companions and intimate connections. 4. The law forbad, not only
the eating of the unclean beasts, but the touching of them.
Those who would be kept from any sin, must be careful to avoid
all temptations to it, or coming near it. The exceptions are
very minute, and all were designed to call forth constant care
and exactness in their obedience; and to teach us to obey.
Whilst we enjoy our Christian liberty, and are free from such
burdensome observances, we must be careful not to abuse our
liberty. For the Lord hath redeemed and called his people, that
they may be holy, even as he is holy. We must come out, and be
separate from the world; we must leave the company of the
ungodly, and all needless connections with those who are dead in
sin; we must be zealous of good works, devoted followers of God,
and companions of his people.
* Ceremonial purification.

- After the laws concerning clean and unclean food, come the
laws concerning clean and unclean persons. Man imparts his
depraved nature to his offspring, so that, excepting as the
atonement of Christ and the sanctification of the Spirit
prevent, the original blessing, "Increase and multiply," #Ge
1:28|, is become to the fallen race a direful curse, and
communicates sin and misery. Let those women who have received
mercy from God in child-bearing, with all thankfulness own God's
goodness to them; and this shall please the Lord better than
sacrifices.
* Directions to the priest to judge concerning leprosy. (1-17)
Further directions. (18-44) How the leper must be disposed of.
(45,46) The leprosy in garments. (47-59)

#1-17 The plague of leprosy was an uncleanness, rather than a
disease. Christ is said to cleanse lepers, not to cure them.
Common as the leprosy was among the Hebrews, during and after
their residence in Egypt, we have no reason to believe that it
was known among them before. Their distressed state and
employment in that land must have rendered them liable to
disease. But it was a plague often inflicted immediately by the
hand of God. Miriam's leprosy, and Gehazi's, and king Uzziah's,
were punishments of particular sins; no marvel there was care
taken to distinguish it from a common distemper. The judgment of
it was referred to the priests. And it was a figure of the moral
pollutions of men's minds by sin, which is the leprosy of the
soul, defiling to the conscience, and from which Christ alone
can cleanse. The priest could only convict the leper, (by the
law is the knowledge of sin,) but Christ can cure the sinner, he
can take away sin. It is a work of great importance, but of
great difficulty, to judge of our spiritual state. We all have
cause to suspect ourselves, being conscious of sores and spots;
but whether clean or unclean is the question. As there were
certain marks by which to know it was leprosy, so there are
marks of such as are in the gall of bitterness. The priest must
take time in making his judgment. This teaches all, both
ministers and people, not to be hasty in censures, nor to judge
anything before the time. If some men's sins go before unto
judgment, the sins of others follow after, and so do men's good
works. If the person suspected were found to be clean, yet he
must wash his clothes, because there had been ground for the
suspicion. We have need to be washed in the blood of Christ from
our spots, though not leprosy spots; for who can say, I am pure
from sin?

#18-44 The priest is told what judgment to make, if there were
any appearance of a leprosy in old sores; and such is the danger
of those who having escaped the pollutions of the world are
again entangled therein. Or, in a burn by accident, ver. #24|.
The burning of strife and contention often occasions the rising
and breaking out of that corruption, which proves that men are
unclean. Human life lies exposed to many grievances. With what
troops of diseases are we beset on every side; and they all
entered by sin! If the constitution be healthy, and the body
lively and easy, we are bound to glorify God with our bodies.
Particular note was taken of the leprosy, if in the head. If the
leprosy of sin has seized the head; if the judgment be
corrupted, and wicked principles, which support wicked
practices, are embraced, it is utter uncleanness, from which few
are cleansed. Soundness in the faith keeps leprosy from the
head.
#45,46 When the priest had pronounced the leper unclean, it put
a stop to his business in the world, cut him off from his
friends and relations, and ruined all the comfort he could have
in the world. He must humble himself under the mighty hand of
God, not insisting upon his cleanness, when the priest had
pronounced him unclean, but accepting the punishment. Thus must
we take to ourselves the shame that belongs to us, and with
broken hearts call ourselves "Unclean, unclean;" heart unclean,
life unclean; unclean by original corruption, unclean by actual
transgression; unclean, therefore deserving to be for ever shut
out from communion with God, and all hope of happiness in him;
unclean, therefore undone, if infinite mercy do not interpose.
The leper must warn others to take heed of coming near him. He
must then be shut out of the camp, and afterward, when they came
to Canaan, be shut out of the city, town, or village where he
lived, and dwell with none but those that were lepers like
himself. This typified the purity which ought to be in the
gospel church.

#47-59 The garment suspected to be tainted with leprosy was not
to be burned immediately. If, upon search, it was found that
there was a leprous spot, it must be burned, or at least that
part of it. If it proved to be free, it must be washed, and then
might be used. This also sets forth the great evil there is in
sin. It not only defiles the sinner's conscience, but it brings
a stain upon all he has and all that he does. And those who make
their clothes servants to their pride and lust, may see them
thereby tainted with leprosy. But the robes of righteousness
never fret, nor are moth-eaten.
* Of declaring the leper to be clean. (1-9) The sacrifices to be
offered by him. (10-32) The leprosy in a house. (33-53) Summary
of the law concerning leprosy. (54-57)

#1-9 The priests could not cleanse the lepers; but when the Lord
removed the plague, various rules were to be observed in
admitting them again to the ordinances of God, and the society
of his people. They represent many duties and exercises of truly
repenting sinners, and the duties of ministers respecting them.
If we apply this to the spiritual leprosy of sin, it intimates
that when we withdraw from those who walk disorderly, we must
not count them as enemies, but admonish them as brethren. And
also that when God by his grace has brought to repentance, they
ought with tenderness and joy, and sincere affection, to be
received again. Care should always be taken that sinners may not
be encouraged, nor penitents discouraged. If it were found that
the leprosy was healed, the priest must declare it with the
particular solemnities here described. The two birds, one
killed, and the other dipped in the blood of the bird that was
killed, and then let loose, may signify Christ shedding his
blood for sinners, and rising and ascending into heaven. The
priest having pronounced the leper clean from the disease, he
must make himself clean from all remains of it. Thus those who
have comfort of the remission of their sins, must with care and
caution cleanse themselves from sins; for every one that has
this hope in him, will be concerned to purify himself.

#10-32 The cleansed leper was to be presented to the Lord, with
his offerings. When God has restored us to enjoy public worship
again, after sickness, distance, or otherwise, we should testify
our thanksgiving by our diligent use of the liberty. And both we
and our offerings must be presented before the Lord, by the
Priest that made us clean, even our Lord Jesus. Beside the usual
rites of the trespass-offering, some of the blood, and some of
the oil, was to be put upon him that was to be cleansed.
Wherever the blood of Christ is applied for justification, the
oil of the Spirit is applied for sanctification; these two
cannot be separated. We have here the gracious provision the law
made for poor lepers. The poor are as welcome to God's altar as
the rich. But though a meaner sacrifice was accepted from the
poor, yet the same ceremony was used for the rich; their souls
are as precious, and Christ and his gospel are the same to both.
Even for the poor one lamb was necessary. No sinner could be
saved, had it not been for the Lamb that was slain, and hath
redeemed us to God with his blood.
#33-53 The leprosy in a house is unaccountable to us, as well as
the leprosy in a garment; but now sin, where that reigns in a
house, is a plague there, as it is in a heart. Masters of
families should be aware, and afraid of the first appearance of
sin in their families, and put it away, whatever it is. If the
leprosy is got into the house, the infected part must be taken
out. If it remain in the house, the whole must be pulled down.
The owner had better be without a dwelling, than live in one
that was infected. The leprosy of sin ruins families and
churches. Thus sin is so interwoven with the human body, that it
must be taken down by death.

#54-57 When that God who is rich in mercy, for his great love
wherewith he loved us, even when we were dead in sins, hath
quickened us by his grace, #Eph 2:4,5|, we shall manifest the
change by repenting, and forsaking former sins. Let us follow
after holiness, and let us compassionate other poor lepers, and
desire, seek, and pray for their cleansing.
* Laws concerning ceremonial uncleanness.

- We need not be curious in explaining these laws; but have
reason to be thankful that we need fear no defilement, except
that of sin, nor need ceremonial and burdensome purifications.
These laws remind us that God sees all things, even those which
escape the notice of men. The great gospel duties of faith and
repentance are here signified, and the great gospel privileges
of the application of Christ's blood to our souls for our
justification, and his grace for our sanctification.
* The great day of atonement. (1-14) The sacrifices on it, The
scape-goat. (15-34)

#1-14 Without entering into particulars of the sacrifices on the
great day of atonement, we may notice that it was to be a
statute for ever, till that dispensation be at an end. As long
as we are continually sinning, we continually need the
atonement. The law of afflicting our souls for sin, is a statue
which will continue in force till we arrive where all tears,
even those of repentance, will be wiped from our eyes. The
apostle observes it as a proof that the sacrifices could not
take away sin, and cleanse the conscience from it, that in them
there was a remembrance made of sin every year, upon the day of
atonement, #Heb 10:1,3|. The repeating the sacrifices, showed
there was in them but a feeble effort toward making atonement;
this could be done only by offering up the body of Christ once
for all; and that sacrifice needed not to be repeated.

#15-34 Here are typified the two great gospel privileges, of the
remission of sin, and access to God, both of which we owe to our
Lord Jesus. See the expiation of guilt. Christ is both the Maker
and the Matter of the atonement; for he is the Priest, the High
Priest, that makes reconciliation for the sins of the people.
And as Christ is the High Priest, so he is the Sacrifice with
which atonement is made; for he is all in all in our
reconciliation to God. Thus he was figured by the two goats. The
slain goat was a type of Christ dying for our sins; the
scape-goat a type of Christ rising again for our justification.
The atonement is said to be completed by putting the sins of
Israel upon the head of the goat, which was sent away into a
wilderness, a land not inhabited; and the sending away of the
goat represented the free and full remission of their sins. He
shall bear upon him all their iniquities. Thus Christ, the Lamb
of God, takes away the sin of the world, by taking it upon
himself, #Joh 1:29|. The entrance into heaven, which Christ made
for us, was typified by the high priest's entrance into the most
holy place. See #Heb 9:7|. The high priest was to come out
again; but our Lord Jesus ever lives, making intercession, and
always appears in the presence of God for us. Here are typified
the two great gospel duties of faith and repentance. By faith we
put our hands upon the head of the offering; relying on Christ
as the Lord our Righteousness, pleading his satisfaction, as
that which alone is able to atone for our sins, and procure us a
pardon. By repentance we afflict our souls; not only fasting for
a time from the delights of the body, but inwardly sorrowing for
sin, and living a life of self-denial, assuring ourselves, that
if we confess our sins, God is faithful and just to forgive us
our sins, and to cleanse us from all unrighteousness. By the
atonement we obtain rest for our souls, and all the glorious
liberties of the children of God. Sinner, get the blood of
Christ effectually applied to thy soul, or else thou canst never
look God in the face with any comfort or acceptance. Take this
blood of Christ, apply it by faith, and see how it atones with
God.
* All sacrifices to be offered at the tabernacle. (1-9) Eating
of blood, or of animals which died a natural death, forbidden.
(10-16)

#1-9 All the cattle killed by the Israelites, while in the
wilderness, were to be presented before the door of the
tabernacle, and the flesh to be returned to the offerer, to be
eaten as a peace-offering, according to the law. When they
entered Canaan, this only continued in respect of sacrifices.
The spiritual sacrifices we are now to offer, are not confined
to any one place. We have now no temple or altar that sanctifies
the gift; nor does the gospel unity rest only in one place, but
in one heart, and the unity of the Spirit. Christ is our Altar,
and the true Tabernacle; in him God dwells among men. It is in
him that our sacrifices are acceptable to God, and in him only.
To set up other mediators, or other altars, or other expiatory
sacrifices, is, in effect, to set up other gods. And though God
will graciously accept our family offerings, we must not
therefore neglect attending at the tabernacle.
#10-16 Here is a confirmation of the law against eating blood.
They must eat no blood. But this law was ceremonial, and is now
no longer in force; the coming of the substance does away the
shadow. The blood of beasts is no longer the ransom, but
Christ's blood only; therefore there is not now the reason for
abstaining there then was. The blood is now allowed for the
nourishment of our bodies; it is no longer appointed to make an
atonement for the soul. Now the blood of Christ makes atonement
really and effectually; to that, therefore, we must have regard,
and not consider it as a common thing, or treat it with
indifference.
* Unlawful marriages and fleshly lusts.

- Here is a law against all conformity to the corrupt usages of
the heathen. Also laws against incest, against brutal lusts, and
barbarous idolatries; and the enforcement of these laws from the
ruin of the Canaanites. God here gives moral precepts. Close and
constant adherence to God's ordinances is the most effectual
preservative from gross sin. The grace of God only will secure
us; that grace is to be expected only in the use of the means of
grace. Nor does He ever leave any to their hearts' lusts, till
they have left him and his services.
* Various laws.

- There are some ceremonial precepts in this chapter, but most
of these precepts are binding on us, for they are explanations
of the ten commandments. It is required that Israel be a holy
people, because the God of Israel is a holy God, ver. #2|. To
teach real separation from the world and the flesh, and entire
devotedness to God. This is now the law of Christ; may the Lord
bring every thought within us into obedience to it! Children are
to be obedient to their parents, ver. #3|. The fear here
required includes inward reverence and esteem, outward respect
and obedience, care to please them and to make them easy. God
only is to be worshipped, ver. #4|. Turn not from the true God
to false ones, from the God who will make you holy and happy, to
those that will deceive you, and make you for ever miserable.
Turn not your eyes to them, much less your heart. They should
leave the gleanings of their harvest and vintage for the poor,
ver. #9|. Works of piety must be always attended with works of
charity, according to our ability. We must not be covetous,
griping, and greedy of every thing we can lay claim to, nor
insist upon our right in all things. We are to be honest and
true in all our dealings, ver. #11|. Whatever we have in the
world, we must see that we get it honestly, for we cannot be
truly rich, or long rich, with that which is not so. Reverence
to the sacred name of God must be shown, ver. #12|. We must not
detain what belongs to another, particularly the wages of the
hireling, ver. #13|. We must be tender of the credit and safety
of those that cannot help themselves, ver. #14|. Do no hurt to
any, because they are unwilling or unable to avenge themselves.
We ought to take heed of doing any thing which may occasion our
weak brother to fall. The fear of God should keep us from doing
wrong things, though they will not expose us to men's anger.
Judges, and all in authority, are commanded to give judgment
without partiality, ver. #15|. To be a tale-bearer, and to sow
discord among neighbours, is as bad an office as a man can put
himself into. We are to rebuke our neighbour in love, ver. #17|.
Rather rebuke him than hate him, for an injury done to thyself.
We incur guilt by not reproving; it is hating our brother. We
should say, I will do him the kindness to tell him of his
faults. We are to put off all malice, and to put on brotherly
love, ver. #18|. We often wrong ourselves, but we soon forgive
ourselves those wrongs, and they do not at all lessen our love
to ourselves; in like manner we should love our neighbour. We
must in many cases deny ourselves for the good of our neighbour.
Ver. #31|: For Christians to have their fortunes told, to use
spells and charms, or the like, is a sad affront to God. They
must be grossly ignorant who ask, "What harm is there in these
things?" Here is a charge to young people to show respect to the
aged, ver. #32|. Religion teaches good manners, and obliges us
to honour those to whom honour is due. A charge was given to the
Israelites to be very tender of strangers, ver. #33|. Strangers,
and the widows and fatherless, are God's particular care. It is
at our peril, if we do them any wrong. Strangers shall be
welcome to God's grace; we should do what we can to recommend
religion to them. Justice in weights and measures is commanded,
ver. #35|. We must make conscience of obeying God's precepts. We
are not to pick and choose our duty, but must aim at standing
complete in all the will of God. And the nearer our lives and
tempers are to the precepts of God's law, the happier shall we
be, and the happier shall we make all around us, and the better
shall we adorn the gospel.
* Law against sacrificing children to Moloch, Of children that
curse their parents. (1-9) Laws repeated, Holiness enjoined.
(10-27)

#1-9 Are we shocked at the unnatural cruelty of the ancient
idolaters in sacrificing their children? We may justly be so.
But are there not very many parents, who, by bad teaching and
wicked examples, and by the mysteries of iniquity which they
show their children, devote them to the service of Satan, and
forward their everlasting ruin, in a manner even more to be
lamented? What an account must such parents render to God, and
what a meeting will they have with their children at the day of
judgment! On the other hand, let children remember that he who
cursed father or mother was surely put to death. This law Christ
confirmed. Laws which were made before are repeated, and
penalties annexed to them. If men will not avoid evil practices,
because the law has made these practices sin, and it is right
that we go on that principle, surely they should avoid them when
the law has made them death, from a principle of
self-preservation. In the midst of these laws comes in a general
charge, Sanctify yourselves, and be ye holy. It is the Lord that
sanctifies, and his work will be done, though it be difficult.
Yet his grace is so far from doing away our endeavours, that it
strongly encourages them. Work out your salvation, for it is God
that worketh in you.

#10-27 These verses repeat what had been said before, but it was
needful there should be line upon line. What praises we owe to
God that he has taught the evil of sin, and the sure way of
deliverance from it! May we have grace to adorn the doctrine of
God our Saviour in all things; may we have no fellowship with
unfruitful works of darkness, but reprove them.
* Laws concerning the priests.

- As these priests were types of Christ, so all ministers must
be followers of him, that their example may teach others to
imitate the Saviour. Without blemish, and separate from sinners,
He executed his priestly office on earth. What manner of persons
then should his ministers be! But all are, if Christians,
spiritual priests; the minister especially is called to set a
good example, that the people may follow it. Our bodily
infirmities, blessed be God, cannot now shut us out from his
service, from these privileges, or from his heavenly glory. Many
a healthful, beautiful soul is lodged in a feeble, deformed
body. And those who may not be suited for the work of the
ministry, may serve God with comfort in other duties in his
church.
* Laws concerning the priests and sacrifices.

- In this chapter we have divers laws concerning the priests and
sacrifices, all for preserving the honour of the sanctuary. Let
us recollect with gratitude that our great High Priest cannot be
hindered by any thing from the discharge of his office. Let us
also remember, that the Lord requires us to reverence his name,
his truths, his ordinances, and commandments. Let us beware of
hypocrisy, and examine ourselves concerning our sinful
defilements, seeking to be purified from them in the blood of
Christ, and by his sanctifying Spirit. Whoever attempts to
expiate his own sin, or draws near in the pride of
self-righteousness, puts as great an affront on Christ, as he
who comes to the Lord's table from the gratification of sinful
lusts. Nor can the minister who loves the souls of the people,
suffer them to continue in this dangerous delusion. He must call
upon them, not only to repent of their sins, and forsake them;
but to put their whole trust in the atonement of Christ, by
faith in his name, for pardon and acceptance with God; thus only
will the Lord make them holy, as his own people.
* The feasts of the Lord, The Sabbath. (1-3) The Passover, The
offering of first-fruits. (4-14) The feast of Pentecost. (15-22)
The feast of Trumpets, The day of atonement. (23-32) The feast
of Tabernacles. (33-44)

#1-3 In this chapter we have the institution of holy times; many
of which have been mentioned before. Though the yearly feasts
were made more remarkable by general attendance at the
sanctuary, yet these must not be observed more than the sabbath.
On that day they must withdraw from all business of the world.
It is a sabbath of rest, typifying spiritual rest from sin, and
rest in God. God's sabbaths are to be religiously observed in
every private house, by every family apart, as well as by
families together, in holy assemblies. The sabbath of the Lord
in our dwellings will be their beauty, strength, and safety; it
will sanctify, build up, and glorify them.

#4-14 The feast of the Passover was to continue seven days; not
idle days, spent in sport, as many that are called Christians
spend their holy-days. Offerings were made to the Lord at his
altar; and the people were taught to employ their time in
prayer, and praise, and godly meditation. The sheaf of
first-fruits was typical of the Lord Jesus, who is risen from
the dead as the First-fruits of them that slept. Our Lord Jesus
rose from the dead on the very day that the first-fruits were
offered. We are taught by this law to honour the Lord with our
substance, and with the first-fruits of all our increase, #Pr
3:9|. They were not to eat of their new corn, till God's part
was offered to him out of it; and we must always begin with God:
begin every day with him, begin every meal with him, begin every
affair and business with him; seek first the kingdom of God.

#15-22 The feast of Weeks was held in remembrance of the giving
of the law, fifty days after the departure from Egypt; and
looked forward to the outpouring of the Holy Ghost, fifty days
after Christ our Passover was sacrificed for us. On that day the
apostles presented the first-fruits of the Christian church to
God. To the institution of the feast of Pentecost, is added a
repetition of that law, by which they were required to leave the
gleanings of their fields. Those who are truly sensible of the
mercy they received from God, will show mercy to the poor
without grudging.

#23-32 the blowing of trumpets represented the preaching of the
gospel, by which men are called to repent of sin, and to accept
the salvation of Christ, which was signified by the day of
atonement. Also it invited to rejoice in God, and become
strangers and pilgrims on earth, which was denoted by the feast
of Tabernacles, observed in the same month. At the beginning of
the year, they were called by this sound of trumpet to shake off
spiritual drowsiness, to search and try their ways, and to amend
them. The day of atonement was the ninth day after this; thus
they were awakened to prepare for that day, by sincere and
serious repentance, that it might indeed be to them a day of
atonement. The humbling of our souls for sin, and the making our
peace with God, is work that requires the whole man, and the
closest application of mind. On that day God spake peace to his
people, and to his saints; therefore they must lay aside all
their worldly business, that they might the more clearly hear
that voice of joy and gladness.

#33-44 In the feast of Tabernacles there was a remembrance of
their dwelling in tents, or booths, in the wilderness, as well
as their fathers dwelling in tents in Canaan; to remind them of
their origin and their deliverance. Christ's tabernacling on
earth in human nature, might also be prefigured. And it
represents the believer's life on earth: a stranger and pilgrim
here below, his home and heart are above with his Saviour. They
would the more value the comforts and conveniences of their own
houses, when they had been seven days dwelling in the booths. It
is good for those who have ease and plenty, sometimes to learn
what it is to endure hardness. The joy of harvest ought to be
improved for the furtherance of our joy in God. The earth is the
Lord's, and the fullness thereof; therefore whatever we have the
comfort of, he must have the glory of, especially when any mercy
is perfected. God appointed these feasts, "Beside the sabbaths
and your free-will offerings." Calls to extraordinary services
will not excuse from constant and stated ones.
* Oil for the lamps, The shew-bread. (1-9) The law of blasphemy,
blasphemer is stoned. (10-23)

#1-9 The loaves of bread typify Christ as the Bread of life, and
the food of the souls of his people. He is the Light of his
church, the Light of the world; in and through his word this
light shines. By this light we discern the food prepared for our
souls; and we should daily, but especially from sabbath to
sabbath, feed thereon in our hearts with thanksgiving. And as
the loaves were left in the sanctuary, so should we abide with
God till he dismiss us.

#10-23 This offender was the son of an Egyptian father, and an
Israelitish mother. The notice of his parents shows the common
ill effect of mixed marriages. A standing law for the stoning of
blasphemers was made upon this occasion. Great stress is laid
upon this law. It extends to the strangers among them, as well
as to those born in the land. Strangers, as well as native
Israelites, should be entitled to the benefit of the law, so as
not to suffer wrong; and should be liable to the penalty of this
law, in case they did wrong. If those who profane the name of
God escape punishment from men, yet the Lord our God will not
suffer them to escape his righteous judgments. What enmity
against God must be in the heart of man, when blasphemies
against God proceed out of his mouth. If he that despised Moses'
law, died without mercy, of what punishment will they be worthy,
who despise and abuse the gospel of the Son of God! Let us watch
against anger, do no evil, avoid all connections with wicked
people, and reverence that holy name which sinners blaspheme.
* The sabbath of rest for the land in the seventh year. (1-7)
The jubilee of the fiftieth year, Oppression forbidden. (8-22)
Redemption of the land and houses. (23-34) Compassion towards
the poor. (35-38) Laws respecting bondmen, Oppression forbidden.
(39-55)

#1-7 All labour was to cease in the seventh year, as much as
daily labour on the seventh day. These statues tell us to beware
of covetousness, for a man's life consists not in the abundance
of his possessions. We are to exercise willing dependence on
God's providence for our support; to consider ourselves the
Lord's tenants or stewards, and to use our possessions
accordingly. This year of rest typified the spiritual rest which
all believers enter into through Christ. Through Him we are
eased of the burden of worldly care and labour, both being
sanctified and sweetened to us; and we are enabled and
encouraged to live by faith.

#8-22 The word "jubilee" signifies a peculiarly animated sound
of the silver trumpets. This sound was to be made on the
evening of the great day of atonement; for the proclamation of
gospel liberty and salvation results from the sacrifice of the
Redeemer. It was provided that the lands should not be sold
away from their families. They could only be disposed of, as it
were, by leases till the year of jubilee, and then returned to
the owner or his heir. This tended to preserve their tribes and
families distinct, till the coming of the Messiah. The liberty
every man was born to, if sold or forfeited, should return at
the year of jubilee. This was typical of redemption by Christ
from the slavery of sin and Satan, and of being brought again
to the liberty of the children of God. All bargains ought to be
made by this rule, "Ye shall not oppress one another," not take
advantage of one another's ignorance or necessity, "but thou
shalt fear thy God." The fear of God reigning in the heart,
would restrain from doing wrong to our neighbour in word or
deed. Assurance was given that they should be great gainers, by
observing these years of rest. If we are careful to do our
duty, we may trust God with our comfort. They should not want
food in that year in which they neither sowed or reaped.  This
was a miracle for an encouragement to all God's people, in all
ages, to trust him in the way of duty. There is nothing lost by
faith and self-denial in obedience. Some asked, What shall we
eat the seventh year? Thus many Christians anticipate evils,
questioning what they shall do, and fearing to proceed in the
way of duty.But we have no right to anticipate evils, so as to
distress ourselves about them. To carnal minds we may appear to
act absurdly, but the path of duty is ever the path of safety.
#23-34 If the land were not redeemed before the year of jubilee,
it then returned to him that sold or mortgaged it. This was a
figure of the free grace of God in Christ; by which, and not by
any price or merit of our own, we are restored to the favour of
God. Houses in walled cities were more the fruits of their own
industry than land in the country, which was the direct gift of
God's bounty; therefore if a man sold a house in a city, he
might redeem it only within a year after the sale. This
encouraged strangers and proselytes to come and settle among
them.

#35-38 Poverty and decay are great grievances, and very common;
the poor ye have always with you. Thou shalt relieve him; by
sympathy, pitying the poor; by service, doing for them; and by
supply, giving to them according to their necessity, and thine
ability. Poor debtors must not be oppressed. Observe the
arguments here used against extortion: "Fear thy God." Relieve
the poor, "that they may live with thee;" for they may be
serviceable to thee. The rich can as ill spare the poor, as the
poor can the rich. It becomes those that have received mercy to
show mercy.

#39-55 A native Israelite, if sold for debt, or for a crime, was
to serve but six years, and to go out the seventh. If he sold
himself, through poverty, both his work and his usage must be
such as were fitting for a son of Abraham. Masters are required
to give to their servants that which is just and equal, #Col
4:1|. At the year of jubilee the servant should go out free, he
and his children, and should return to his own family. This
typified redemption from the service of sin and Satan, by the
grace of God in Christ, whose truth makes us free, #Joh 8:32|.
We cannot ransom our fellow-sinners, but we may point out Christ
to them; while by his grace our lives may adorn his gospel,
express our love, show our gratitude, and glorify his holy name.
* Promises upon keeping the precepts. (1-13) Threatenings
against disobedience. (14-39) God promises to remember those
that repent. (40-46)

#1-13 This chapter contains a general enforcement of all the
laws given by Moses; by promises of reward in case of obedience,
on the one hand; and threatenings of punishment for
disobedience, on the other. While Israel maintained a national
regard to God's worship, sabbaths, and sanctuary, and did not
turn aside to idolatry, the Lord engaged to continue to them
temporal mercies and religious advantages. These great and
precious promises, though they relate chiefly to the life which
now is, were typical of the spiritual blessings made sure by the
covenant of grace to all believers, through Christ. 1. Plenty
and abundance of the fruits of the earth. Every good and perfect
gift must be expected from above, from the Father of lights. 2.
Peace under the Divine protection. Those dwell in safety, that
dwell in God. 3. Victory and success in their wars. It is all
one with the Lord to save by many or by few. 4. The increase of
their people. The gospel church shall be fruitful. 5. The favour
of God, which is the fountain of all Good. 6. Tokens of his
presence in and by his ordinances. The way to have God's
ordinances fixed among us, is to cleave closely to them. 7. The
grace of the covenant. All covenant blessings are summed up in
the covenant relation, I will be your God, and ye shall be my
people; and they are all grounded upon their redemption. Having
purchased them, God would own them, and never cast them off till
they cast him off.

#14-39 After God has set the blessing before them which would
make them a happy people if they would be obedient, he here sets
the curse before them, the evils which would make them
miserable, if they were disobedient. Two things would bring
ruin. 1. A contempt of God's commandments. They that reject the
precept, will come at last to renounce the covenant. 2. A
contempt of his corrections. If they will not learn obedience by
the things they suffer, God himself would be against them; and
this is the root and cause of all their misery. And also, The
whole creation would be at war with them. All God's sore
judgments would be sent against them. The threatenings here are
very particular, they were prophecies, and He that foresaw all
their rebellions, knew they would prove so. TEMPORAL judgments
are threatened. Those who will not be parted from their sins by
the commands of God, shall be parted from them by judgments.
Those wedded to their lusts, will have enough of them. SPIRITUAL
judgments are threatened, which should seize the mind. They
should find no acceptance with God. A guilty conscience would be
their continual terror. It is righteous with God to leave those
to despair of pardon, who presume to sin; and it is owing to
free grace, if we are not left to pine away in the iniquity we
were born in, and have lived in.
#40-46 Among the Israelites, persons were not always prosperous
or afflicted according to their obedience or disobedience. But
national prosperity was the effect of national obedience, and
national judgments were brought on by national wickedness.
Israel was under a peculiar covenant. National wickedness will
end in the ruin of any people, especially where the word of God
and the light of the gospel are enjoyed. Sooner or later, sin
will be the ruin, as well as the reproach, of every people. Oh
that, being humbled for our sins, we might avert the rising
storm before it bursts upon us! God grant that we may, in this
our day, consider the things which belong to our eternal peace.
* The law concerning vows, Of persons and animals. (1-13) Vows
concerning houses and land. (14-25) Devoted things not to be
redeemed. (26-33) Conclusion. (34)

#1-13 Zeal for the service of God disposed the Israelites, on
some occasions, to dedicate themselves or their children to the
service of the Lord, in his house for life. Some persons who
thus dedicated themselves might be employed as assistants; in
general they were to be redeemed for a value. It is good to be
zealously affected and liberally disposed for the Lord's
service; but the matter should be well weighed, and prudence
should direct as to what we do; else rash vows and hesitation in
doing them will dishonour God, and trouble our own minds.

#14-25 Our houses, lands, cattle, and all our substance, must be
used to the glory of God. It is acceptable to him that a portion
be given to support his worship, and to promote his cause. But
God would not approve such a degree of zeal as ruined a man's
family.
#26-33 Things or persons devoted, are distinguished from things
or persons that were only sanctified. Devoted things were most
holy to the Lord, and could neither be taken back nor applied to
other purposes. Whatever productions they had the benefit of, God
must be honoured with the tenth of, if it could be applied. Thus
they acknowledge God to be the Owner of their land, the Giver of
its fruits, and themselves to be his tenants, and dependants
upon him. Thus they gave him thanks for the plenty they enjoyed,
and besought his favour in the continuance of it. We are taught
to honour the Lord with our substance.

#34 The last verse seems to have reference to this whole book.
Many of the precepts in it are moral, and always binding; others
are ceremonial, and peculiar to the Jewish nation; yet they have
a spiritual meaning, and so teach us; for unto us, by these
institutions, is the gospel preached, as well as unto them, #Heb
4:2|. The doctrine of reconciliation to God by a Mediator, is
not clouded with the smoke of burning sacrifice, but cleared by
the knowledge of Christ and him crucified. We are under the
sweet and easy institutions of the gospel, which pronounces
those true worshippers, who worship the Father in spirit and
truth, by Christ only, and in his name. Yet, let us not think,
because we are not tied to the ceremonial rites and oblations,
that a little care, time, and expense, will serve to honour God
with. Having boldness to enter into the holiest by the blood of
Jesus, let us draw near with a true heart, and in full assurance
of faith, worshipping God with the more cheerfulness and humble
confidence, still saying, BLESSED BE GOD FOR JESUS CHRIST.
** This book is called NUMBERS from the several numberings of
the people contained in it. It extends from the giving of the
law at Sinai, till their arrival in the plains of Jordan. An
account is given of their murmuring and unbelief, for which they
were sentenced to wander in the wilderness nearly forty years;
also some laws, both moral and ceremonial. Their trials greatly
tended to distinguish the wicked and hypocrites from the
faithful and true servants of God, who served him with a pure
heart.

* The numbering of the Israelites. (1-43) The number of the
people. (44-46) The Levites not numbered with the rest. (47-54)

#1-43 The people were numbered to show God's faithfulness in
thus increasing the seed of Jacob, that they might be the better
trained for the wars and conquest of Canaan, and to ascertain
their families in order to the division of the land. It is said
of each tribe, that those were numbered who were able to go
forth to war; they had wars before them, though now they met
with no opposition. Let the believer be prepared to withstand
the enemies of his soul, though all may appear to be peace.
#44-46 We have here the sum total. How much was required to
maintain all these in the wilderness! They were all provided for
by God every day. When we observe the faithfulness of God,
however unlikely the performance of his promise may appear, we
may take courage as to those which yet remain to be fulfilled to
the church of God.

#47-54 Care is here taken to distinguish the tribe of Levi,
which, in the matter of the golden calf, had distinguished
itself. Singular services shall be recompensed by singular
honours. It was to the honour of the Levites, that to them was
committed the care of the tabernacle and its treasures, in their
camps and in their marches. It was for the honour of the holy
things that none should see them, or touch them, but those who
were called of God to the service. We all are unfit and unworthy
to have fellowship with God, till called by his grace into the
fellowship of his Son Jesus Christ our Lord; and so, being the
spiritual seed of that great High Priest, we are made priests to
our God. Great care must be taken to prevent sin, for preventing
sin is preventing wrath. Being a holy tribe, they were not
reckoned among other Israelites. They that minister about holy
things, should neither entangle themselves, nor be entangled, in
worldly affairs. And let every believer seek to do what the Lord
has commanded.
* The order of the tribes in their tents.

- The tribes were to encamp about the tabernacle, which was to
be in the midst of them. It was a token of God's gracious
presence. Yet they were to pitch their tents afar off, in
reverence to the sanctuary. The children of Israel put
themselves in their posts, without murmuring or disputing; and
as it was their safety, so it was their beauty. It is our duty
and interest to be contented with the place allotted to us, and
to endeavour to occupy it in a proper manner, without envying or
murmuring; without ambition or covetousness. Thus the gospel
church ought to be compact, according to the Scripture model,
every one knowing and keeping his place; and then all that wish
well to the church rejoice, beholding their order, #Col 2:5|.
* The sons of Aaron, The Levites taken instead of the
first-born. (1-13) The Levites numbered by their families, Their
duties. (14-39) The first-born are numbered. (40-51)

#1-13 There was much work belonging to the priests' office, and
there were now only Aaron and his two sons to do it; God
appoints the Levites to attend them. Those whom God finds work
for, he will find help for. The Levites were taken instead of
the first-born. When He that made us, saves us, as the
first-born of Israel were saved, we are laid under further
obligations to serve him faithfully. God's right to us by
redemption, confirms the right he has to us by creation.

#14-39 The Levites were in three classes, according to the sons
of Levi; Gershon, Kohath, and Merari; and these were subdivided
into families. The posterity of Moses were not at all honoured
or privileged, but stood upon the level with other Levites; thus
it was plain, that Moses did not seek the advancement of his own
family, or to secure any honours to it. The tribe of Levi was by
much the least of all the tribes. God's chosen are but a little
flock in comparison with the world.

#40-51 The number of the first-born, and that of the Levites,
came near to each other. Known unto God are all his works
beforehand; there is an exact proportion between them, and so it
will appear, when they are compared together. The small number
of first-born, over and above the number of the Levites, were to
be redeemed, and the redemption-money given to Aaron. The church
is called the church of the first-born, which is redeemed, not
as they were, with silver and gold; but, being devoted by sin to
the justice of God, is ransomed with the precious blood of the
Son of God. All men are the Lord's by creation, and all true
christians are his by redemption. Each should know his own post
and duty; nor can any service required by such a Master be
rightly accounted mean or hard.
* The Levites' service. (1-3) The duties of the Kohathites.
(4-20) The duties of the Gershonites and Merarites. (21-33) The
numbers of the serviceable Levites. (34-49)

#1-3 The middle-aged men of the tribe of Levi, all from thirty
years old to fifty, were to be employed in the service of the
tabernacle. The service of God requires the best of our
strength, and the prime portion of our time, which cannot be
better spent than to the honour of Him who is the First and
Best. And the service of God should be done when we are most
lively and active. Those do not consider this who put off
repentance to old age, and so leave the best work to be done in
the worst time.

#4-20 The Kohathites were to carry the holy things of the
tabernacle. All the holy things were to be covered; not only for
security and respect, but to keep them from being seen. This not
only marked the reverence due to holy things, but the mystery of
the things signified by those types, and the darkness of the
dispensation. But now, through Christ, the case is altered, and
we are encouraged to come boldly to the throne of grace.

#21-33 We have here the charge of the other two families of the
Levites, which, though not so honourable as the first, yet was
necessary, and to be done regularly. All the things were
delivered them by name. It intimates the care God takes of his
church and every member of it. The death of the saints is
represented as the taking down of the tabernacle, #2Co 5:1|, and
the putting it off, #2Pe 1:14|. All shall be raised up in the
great day, when these vile bodies shall be made like the
glorious body of Jesus Christ, and so shall be for ever with the
Lord.

#34-49 God so ordered it, that though the Merarites were the
fewest in number, yet they should have most able men among them;
for whatever service God calls men to, he will furnish them for
it, give strength in proportion to the work, and grace
sufficient. The least of the tribes had many more able men than
the Levites: those who engage in the service of this world, are
many more than those devoted to the service of God. May our
souls be wholly devoted to his service.
* The unclean to be removed out of the camp, Restitution to be
made for trespasses. (1-10) The trial of jealousy. (11-31)

#1-10 The camp was to be cleansed. The purity of the church must
be kept as carefully as the peace and order of it. Every
polluted Israelite must be separated. The wisdom from above is
first pure, then peaceable. The greater profession of religion
any house or family makes, the more they are obliged to put away
iniquity far from them. If a man overreach or defraud his
brother in any matter, it is a trespass against the Lord, who
strictly charges and commands us to do justly. What is to be
done when a man's awakened conscience charges him with guilt of
this kind, though done long ago? He must confess his sin,
confess it to God, confess it to his neighbour, and take shame
to himself; though it go against him to own himself in a lie,
yet he must do it. Satisfaction must be made for the offence
done to God, as well as for the loss sustained by the neighbour;
restitution in that case is not enough without faith and
repentance. While that which is wrongly gotten is knowingly
kept, the guilt remains on the conscience, and is not done away
by sacrifice or offering, prayers or tears; for it is the same
act of sin persisted in. This is the doctrine of right reason,
and of the word of God. It detects hypocrites, and directs the
tender conscience to proper conduct, which, springing from faith
in Christ, will make way for inward peace.

#11-31 This law would make the women of Israel watch against
giving cause for suspicion. On the other hand, it would hinder
the cruel treatment such suspicions might occasion. It would
also hinder the guilty from escaping, and the innocent from
coming under just suspicion. When no proof could be brought, the
wife was called on to make this solemn appeal to a
heart-searching God. No woman, if she were guilty, could say
"Amen" to the adjuration, and drink the water after it, unless
she disbelieved the truth of God, or defied his justice. The
water is called the bitter water, because it caused the curse.
Thus sin is called an evil and a bitter thing. Let all that
meddle with forbidden pleasures, know that they will be
bitterness in the latter end. From the whole learn, 1. Secret
sins are known to God, and sometimes are strangely brought to
light in this life; and that there is a day coming when God
will, by Christ, judge the secrets of men according to the
gospel, #Ro 2:16|. 2 In particular, Whoremongers and adulterers
God will surely judge. Though we have not now the waters of
jealousy, yet we have God's word, which ought to be as great a
terror. Sensual lusts will end in bitterness. 3. God will
manifest the innocency of the innocent. The same providence is
for good to some, and for hurt to others. And it will answer the
purposes which God intends.
* The law concerning the Nazarites. (1-21) The form of blessing
the people. (22-27)

#1-21 The word Nazarite signifies separation. Some were
appointed of God, before their birth, to be Nazarites all their
days, as Samson and John the Baptist. But, in general, it was a
vow of separation from the world and devotedness to the services
of religion, for a limited time, and under certain rules, which
any person might make if they pleased. A Nazarite is spoken of
as well known; but his obligation is brought to a greater
certainty than before. That the fancies of superstitious men
might not multiply the restraints endlessly, God gives them
rules. They must not drink wine or strong drink, nor eat grapes.
Those who separate themselves to God, must not gratify the
desires of the body, but keep it under. Let all Christians be
very moderate in the use of wine and strong drink; for if the
love of these once gets the mastery of a man, he becomes an easy
prey to Satan. The Nazarites were to eat nothing that came of
the vine; this may teach the utmost care to avoid sin, and all
that borders upon it, and leads to it, or may be a temptation to
us. They must not cut their hair. They must neither poll their
heads, nor shave their beards; this was the mark of Samson being
a Nazarite. This signified neglect of the body, and of the ease
and ornament of it. Those who separate themselves to God, must
keep their consciences pure from dead works, and not touch
unclean things. All the days of their separation they must be
holy to the Lord. This was the meaning of those outward
observances, and without this they were of no account. No
penalty or sacrifice was appointed for those who wilfully broke
their vow of being Nazarites; they must answer another day for
such profane trifling with the Lord their God; but those were to
be relieved who did not sin wilfully. There is nothing in
Scripture that bears the least resemblance to the religious
orders of the church of Rome, except these Nazarites. But mark
the difference, or rather how completely opposed! The religious
of that church are forbidden to marry; but no such restriction
is laid upon the Nazarites. They are commanded to abstain from
meats; but the Nazarites might eat any food allowed other
Israelites. They are not generally forbidden wine, not even on
their fasting days; but the Nazarites might not have wine at any
time. Their vow is lasting, even to the end of their lives; the
Nazarites' vow was only for a limited time, at their own will;
and in certain cases not unless allowed by husbands or parents.
Such a thorough difference there is between rules of man's
invention and those directed in Scripture. Let us not forget
that the Lord Jesus is not only our Surety, but also our
example. For his sake we must renounce worldly pleasures,
abstain from fleshy lusts, be separate from sinners, make open
profession of our faith, moderate natural affections, be
spiritually-minded, and devoted to God's service, and desirous
to be an example all around us.
#22-27 The priests were solemnly to bless the people in the name
of the Lord. To be under the almighty protection of God our
Saviour; to enjoy his favour as the smile of a loving Father, or
as the cheering beams of the sun; while he mercifully forgives
our sins, supplies our wants, consoles the heart, and prepares
us by his grace for eternal glory; these things form the
substance of this blessing, and the sum total of all blessings.
In so rich a list of mercies worldly joys are not worthy to be
mentioned. Here is a form of prayer. The name Jehovah is three
times repeated. The Jews think there is some mystery; and we
know what it is, the New Testament having explained it. There we
are directed to expect the blessing from the grace of our Lord
Jesus Christ, the love of the Father, and the communion of the
Holy Ghost, #2Co 13:14|; each of which Persons is Jehovah, and
yet they are not three Lords, but one Lord.
* The offerings of the princes at the dedication of the
tabernacle. (1-9) The offerings of the princes at the dedication
of the altar. (10-89)

#1-9 The offering of the princes to the service of the
tabernacle was not made till it was fully set up. Necessary
observances must always take place of free-will offerings. The
more any are advanced, the greater opportunity they have of
serving God and their generation. No sooner was the tabernacle
set up, than provision is made for the removal of it. Even when
but just settled in the world, we must be preparing for changes
and removes, especially for the great change.

#10-89 The princes and great men were most forward in the
service of God. Here is an example to those in authority, and of
the highest rank; they ought to use their honour and power,
their estate and interest, to promote religion and the service
of God in the places where they live. Though it was a time of
joy and rejoicing, yet still, in the midst of their sacrifices,
we find a sin-offering. As, in our best services, we are
conscious that there is sin, there should be repentance, even in
our most joyful services. In all approaches to God we must by
faith look to Christ as the Sin-offering. They brought their
offerings each on a day. God's work should not be done
confusedly, or in a hurry; take time, and we shall have done the
sooner, or, at least, we shall have done the better. If services
are to be done for twelve days together, we must not call it a
task and a burden. All their offerings were the same; all the
tribes of Israel had an equal share in the altar, and an equal
interest in the sacrifices offered upon it. He who now spake to
Moses, as the Shechinah or Divine Majesty, from between the
Cherubim, was the Eternal Word, the second Person in the
Trinity; for all God's communion with man is by his Son, by whom
he made the world, and rules the church, who is the same
yesterday, to-day, and for ever.
* The lamps of the sanctuary. (1-4) Consecration of the Levites,
and their service. (5-26)

#1-4 Aaron himself lighted the lamps, thus representing his
Divine Master. The Scripture is a light shining in a dark place,
#2Pe 1:19|. A dark place even the church would be without it; as
the tabernacle, which had no window, would have been without the
lamps. The work of ministers is to light these lamps, by
expounding and applying the word of God. Jesus Christ is the
only Light of our dark, sinful world; and by his atonement, by
his word and the Holy Spirit, he diffuses light around.
#5-26 Here we have directions for the solemn ordination of the
Levites. All Israel must know that they took not this honour to
themselves, but were called of God to it; nor was it enough that
they were distinguished from others. All who are employed for
God, must be dedicated to him, according to the employment.
Christians must be baptized, ministers must be ordained; we must
first give ourselves unto the Lord, and then our services. The
Levites must be cleansed. They must be clean that bear the
vessels of the Lord. Moses must sprinkle the water of purifying
upon them. This signifies the application of the blood of Christ
to our souls by faith, that we may be fit to serve the living
God. God declares his acceptance of them. All who expect to
share in the privileges of the tabernacle, must resolve to do
the service of the tabernacle. As, on the one hand, none of
God's creatures are his necessary servants, he needs not the
service of any of them; so none are merely honorary servants, to
do nothing. All whom God owns, he employs; angels themselves
have their services.
* Of the Passover. (1-14) The removals of the Israelites.
(15-23)

#1-14 God gave particular orders for the keeping of this
passover, and, for aught that appears, after this, they kept no
passover till they came to Canaan, #Jos 5:10|. It early showed
that the ceremonial institutions were not to continue always, as
so soon after they were appointed, some were suffered to sleep
for many years. But the ordinance of the Lord's Supper was not
thus set aside in the first days of the Christian church,
although those were days of greater difficulty and distress than
Israel knew in the wilderness; nay, in the times of persecution,
the Lord's Supper was celebrated more frequently than afterward.
Israelites in the wilderness could not forget the deliverance
out of Egypt. There was danger of this when they came to Canaan.
Instructions were given concerning those who were ceremonially
unclean, when they were to eat the passover. Those whose minds
and consciences are defiled by sin, are unfit for communion with
God, and cannot partake with comfort of the gospel passover,
till they are cleansed by true repentance and faith. Observe
with what trouble and concern these men complained that they
were kept back from offering to the Lord. It should be a trouble
to us, when by any occasion we are kept back from the
solemnities of a sabbath or a sacrament. Observe the
deliberation of Moses in resolving this case. Ministers must ask
counsel of God's mouth, not determine according to their own
fancy or affection, but according to the word of God to the best
of their knowledge. And if, in difficult cases, time is taken to
spread the matter before God by humble, believing prayer, the
Holy Spirit assuredly will direct in the good and right way. God
gave directions in this case, and in other similar cases,
explanatory of the law of the passover. As those who, against
their minds, are forced to absent themselves from God's
ordinances, may expect the favours of God's grace under their
affliction, so those who, of choice, absent themselves, may
expect God's wrath for their sin. Be not deceived: God is not
mocked.

#15-23 This cloud was appointed to be the visible sign and
symbol of God's presence with Israel. Thus we are taught to see
God always near us, both night and day. As long as the cloud
rested on the tabernacle, so long they continued in the same
place. There is no time lost, while we are waiting God's time.
When the cloud was taken up, they removed, however comfortably
they were encamped. We are kept at uncertainty concerning the
time of our putting off the earthly house of this tabernacle,
that we may be always ready to remove at the command of the
Lord. It is very safe and pleasant going when we see God before
us, and resting where he appoints us to rest. The leading of
this cloud is spoken of as signifying the guidance of the
blessed Spirit. We are not now to expect such tokens of the
Divine presence and guidance; but the promise is sure to all
God's spiritual Israel, that he will guide them by his counsel.
#Ps 73:24|, even unto death, #Ps 48:14|. All the children of God
shall be led by the Spirit of God, #Ro 8:14|. He will direct the
paths of those who in all their ways acknowledge him, #Pr 3:6|.
At the commandment of the Lord, our hearts should always move
and rest, saying, Father, thy will be done; dispose of me and
mine as thou pleasest. What thou wilt, and where thou wilt; only
let me be thine, and always in the way of my duty. In applying
general precepts to particular circumstances, there should be
good counsel and fervent prayer. When any undertaking is
evidently wrong, or doubtfully right, and yet the mind leans
that way, in such a case "the moving of the cloud," as men
sometimes miscall it, is generally no more than a temptation
Satan is permitted to propose; and men fancy they are following
the Lord, when they are following their own wayward
inclinations. The record of his mercy will conduct us with
unerring truth, through Christ, to everlasting peace. Follow the
pillar of the cloud and of fire. Lay the BIBLE to heart, and
receive with meekness the ingrafted word, which is able to save
your souls.
* The silver trumpets. (1-10) The Israelites remove from Sinai
to Paran. (11-28) Hobab entreated by Moses to continue. (29-32)
The blessing pronounced by Moses. (33-36)

#1-10 Here are directions concerning the public notices to be
given the people by sound of trumpet. Their laws in every case
were to be Divine, therefore, even in this matter Moses is
directed. These trumpets typify the preached gospel. It sounds
an alarm to sinners, calls them to repent, proclaims liberty to
the captives and slaves of Satan, and collects the worshippers
of God. It directs and encourages their heavenly journey; stirs
them up to combat against the world and sin, encouraging them
with the assurance of victory. It leads their attention to the
sacrifice of Christ, and shows the Lord's presence for their
protection. It is also necessary that the gospel trumpet give a
distinct sound, according to the persons addressed, or the end
proposed; whether to convince, humble, console, exhort, reprove,
or teach. The sounding of the trumpet of the gospel is God's
ordinance, and demands the attention of all to whom it is sent.
#11-28 After the Israelites had continued nearly a year at mount
Sinai, and all was settled respecting their future worship, they
began their march to Canaan. True religion begins with the
knowledge of the holy law of God, and humiliation for sin, but
we must go on towards perfection, in acquaintance with Christ
and his gospel, and those effectual encouragements, motives, and
assistances to holiness, which it proposes. They took their
journey according to the commandment of the Lord, #De 1:6-8|,
and as the cloud led them. Those who give themselves to the
direction of God's word and Spirit, steer a steady course, even
when they seem bewildered. While they are sure they cannot lose
their God and Guide, they need not fear losing their way. They
went out of the wilderness of Sinai, and rested in the
wilderness of Paran. All our removes in this world are but from
one wilderness to another. The changes we think will be for the
better do not always prove so. We shall never be at rest, never
at home, till we come to heaven, but all will be well there.

#29-32 Moses invites his kindred to go to Canaan. Those that are
bound for the heavenly Canaan, should ask and encourage their
friends to go with them: we shall have none the less of the joys
of heaven, for others coming to share with us. It is good having
fellowship with those who have fellowship with God. But the
things of this world, which are seen, draw strongly from the
pursuit of the things of the other world, which are not seen.
Moses urges that Hobab might be serviceable to them. Not to show
where they must encamp, nor what way they must march, the cloud
was to direct that; but to show the conveniences of the place
they marched through, and encamped in. It well consists with our
trust in God's providence, to use the help of our friends.

#33-36 Their going out and coming in, gives an example to us to
begin and end every day's journey and every day's work with
prayer. Here is Moses's prayer when the ark set forward, "Rise
up, and let thine enemies be scattered." There are those in the
world who are enemies to God and haters of him; secret and open
enemies; enemies to his truths, his laws, his ordinances, his
people. But for the scattering and defeating of God's enemies,
there needs no more than God's arising. Observe also the prayer
of Moses when the ark rested, that God would cause his people to
rest. The welfare and happiness of the Israel of God, consist in
the continual presence of God among them. Their safety is not in
their numbers, but in the favour of God, and his gracious return
to them, and resting with them. Upon this account, Happy art
thou, O Israel! who is like unto thee, O people! God will go
before them, to find them resting-places by the way. His promise
is, and their prayers are, that he will never leave them nor
forsake them.
* The burning at Taberah. (1-3) The people lust for flesh, and
loathe the manna. (4-9) Moses complains of his charge. (10-15)
Elders appointed to divide the charge. Flesh meat promised.
(16-23) The Spirit rests on the elders. (24-30) Quails are
given. (31-35)

#1-3 Here is the people's sin; they complained. See the
sinfulness of sin, which takes occasion from the commandment to
be provoking. The weakness of the law discovered sin, but could
not destroy it; checked, but could not conquer it. They
complained. Those who are of a discontented spirit, will always
find something to quarrel or fret about, though the
circumstances of their outward condition be ever so favourable.
The Lord heard it, though Moses did not. God knows the secret
frettings and murmurings of the heart, though concealed from
men. What he noticed, he was much displeased with, and he
chastised them for this sin. The fire of their wrath against God
burned in their minds; justly did the fire of God's wrath fasten
on their bodies; but God's judgments came on them gradually,
that they might take warning. It appeared that God delights not
in punishing; when he begins, he is soon prevailed with to let
it fall.

#4-9 Man, having forsaken his proper rest, feels uneasy and
wretched, though prosperous. They were weary of the provision
God had made for them, although wholesome food and nourishing.
It cost no money or care, and the labour of gathering it was
very little indeed; yet they talked of Egypt's cheapness, and
the fish they ate there freely; as if that cost them nothing,
when they paid dearly for it with hard service! While they lived
on manna, they seemed exempt from the curse sin has brought on
man, that in the sweat of his face he should eat bread; yet they
speak of it with scorn. Peevish, discontented minds will find
fault with that which has no fault in it, but that it is too
good for them. Those who might be happy, often make themselves
miserable by discontent. They could not be satisfied unless they
had flesh to eat. It is evidence of the dominion of the carnal
mind, when we want to have the delights and satisfaction of
sense. We should not indulge in any desire which we cannot in
faith turn into prayer, as we cannot when we ask meat for our
lust. What is lawful of itself becomes evil, when God does not
allot it to us, yet we desire it.

#10-15 The provocation was very great; yet Moses expressed
himself otherwise than became him. He undervalued the honour God
had put upon him. He magnified his own performances, while he
had the Divine wisdom to direct him, and Almighty power to
dispense rewards and punishments. He speaks distrustfully of the
Divine grace. Had the work been much less he could not have gone
through it in his own strength; but had it been much greater,
through God strengthening him, he might have done it. Let us
pray, Lord, lead us not into temptation.

#16-23 Moses is to choose such as he knew to be elders, that is,
wise and experienced men. God promises to qualify them. If they
were not found fit for the employ, they should be made fit. Even
the discontented people shall be gratified too, that every mouth
may be stopped. See here, I. The vanity of all the delights of
sense; they will cloy, but they will not satisfy. Spiritual
pleasures alone will satisfy and last. As the world passes away,
so do the lusts of it. 2. What brutish sins gluttony and
drunkenness are! they make that to hurt the body which should be
its health. Moses objects. Even true and great believers
sometimes find it hard to trust God under the discouragements of
second causes, and against hope to believe in hope. God here
brings Moses to this point, The Lord God is Almighty; and puts
the proof upon the issue, Thou shalt see whether my word shall
come to pass or not. If he speaks, it is done.
#24-30 We have here the fulfilment of God's word to Moses, that
he should have help in the government of Israel. He gave of his
Spirit to the seventy elders. They discoursed to the people of
the things of God, so that all who heard them might say, that
God was with them of a truth. Two of the elders, Eldad and
Medad, went not out unto the tabernacle, as the rest, being
sensible of their own weakness and unworthiness. But the Spirit
of God found them in the camp, and there they exercised their
gift of praying, preaching, and praising God; they spake as
moved by the Holy Ghost. The Spirit of God is not confined to
the tabernacle, but, like the wind, blows where He listeth. And
they that humble themselves shall be exalted; and those who are
most fit for government, are least ambitious of it. Joshua does
not desire that they should be punished, but only restrained for
the future. This motion he made out of zeal for what he thought
to be the unity of the church. He would have them silenced, lest
they should occasion a schism, or should rival Moses; but Moses
was not afraid of any such effects from that Spirit which God
had put upon them. Shall we reject those whom Christ has owned,
or restrain any from doing good, because they are not in every
thing of our mind? Moses wishes all the Lord's people were
prophets, that he would put his Spirit upon all of them. Let the
testimony of Moses be believed by those who desire to be in
power; that government is a burden. It is a burden of care and
trouble to those who make conscience of the duty of it; and to
those who do not, it will prove a heavier burden in the day of
account. Let the example of Moses be followed by those in power;
let them not despise the advice and assistance of others, but
desire it, and be thankful for it. If all the present number of
the Lord's people were rendered prophets, or ministers, by the
Spirit of Christ, though not all agreed in outward matters,
there is work enough for all, in calling sinners to repentance,
and faith in our Lord Jesus.

#31-35 God performed his promise to the people, in giving them
flesh. How much more diligent men are in collecting the meat
that perishes, than in labouring for meat which endures to
everlasting life! We are quick-sighted in the affairs of time;
but stupidity blinds us as to the concerns of eternity. To
pursue worldly advantages, we need no arguments; but when we are
to secure the true riches, then we are all forgetfulness. Those
who are under the power of a carnal mind, will have their lusts
fulfilled, though it be to the certain damage and ruin of their
precious souls. They paid dearly for their feasts. God often
grants the desires of sinners in wrath, while he denies the
desires of his own people in love. What we unduly desire, if we
obtain it, we have reason to fear, will be some way or other a
grief and cross to us. And what multitudes there are in all
places, who shorten their lives by excess of one kind or other!
Let us seek for those pleasures which satisfy, but never
surfeit; and which will endure for evermore.
* God rebukes the murmuring of Aaron and Miriam. (1-9) Miriam
struck with leprosy, and healed at the prayer of Moses. (10-16)

#1-9 The patience of Moses was tried in his own family, as well
as by the people. The pretence was, that he had married a
foreign wife; but probably their pride was hurt, and their envy
stirred up, by his superior authority. Opposition from our near
relations, and from religious friends, is most painful. But this
is to be looked for, and it will be well if in such
circumstances we can preserve the gentleness and meekness of
Moses. Moses was thus fitted to the work he was called to. God
not only cleared Moses, but praised him. Moses had the spirit of
prophecy in a way which set him far above all other prophets;
yet he that is least in the kingdom of heaven, is greater than
he; and our Lord Jesus infinitely excels him, #Heb 3:1|. Let
Miriam and Aaron consider whom it was they insulted. We have
reason to be afraid of saying or doing any thing against the
servants of God. And those are presumptuous indeed who are not
afraid to speak evil of dignities, #2Pe 2:10|. The removal of
God's presence is the surest and saddest token of God's
displeasure. Woe to us, if he depart! he never departs, till by
sin and folly we drive him from us.

#10-16 The cloud departed, and Miriam became leprous. When God
goes, evil comes: expect no good when God departs. Her foul
tongue, as Bishop Hall says, was justly punished with a foul
face. Aaron, as priest, was judge of the leprosy. He could not
pronounce her leprous without trembling, knowing himself to be
equally guilty. But if she was thus punished for speaking
against Moses, what will become of those who sin against Christ?
Aaron, who joined his sister in speaking against Moses, is
forced for himself and his sister, to beseech him, and to speak
highly of him whom he had so lately blamed. Those who trample
upon the saints and servants of God, will one day be glad to
make court to them. It is well when rebukes produce confession
of sin and repentance. Such offenders, though corrected and
disgraced, shall be pardoned. Moses made it appear, that he
forgave the injury done him. To this pattern of Moses, and that
of our Saviour, who said, "Father, forgive them," we must
conform. A reason is given for Miriam's being put out of the
camp for seven days; because thus she ought to accept the
punishment of her sin. When under the tokens of God's
displeasure for sin, it becomes us to take shame to ourselves.
This hindered the people's progress in their march forward
towards Canaan. Many things oppose us, but nothing so hinders us
in the way to heaven, as sin.
* Twelve men sent to search the land of Canaan, Their
instructions. (1-20) Their proceedings. (21-25) Their account of
the land. (26-33)

#1-20 A memorable and melancholy history is related in this and
the following chapter, of the turning back of Israel from the
borders of Canaan, and the sentencing them to wander and perish
in the wilderness, for their unbelief and murmuring. It appears,
#De 1:22|, that the motion to search out the land came from the
people. They had a better opinion of their own policy than of
God's wisdom. Thus we ruin ourselves by believing the reports
and representations of sense rather than Divine revelation. We
walk by sight not by faith. Moses gave the spies this charge, Be
of good courage. It was not only a great undertaking they were
put upon, which required good management and resolution; but a
great trust was reposed in them, which required that they should
be faithful. Courage in such circumstances can only spring from
strong faith, which Caleb and Joshua alone possessed.
#21-25 The searchers of the land brought a bunch of grapes with
them, and other fruits, as proofs of the goodness of the
country; which was to Israel both the earnest and the specimen
of all the fruits of Canaan. Such are the present comforts we
have in communion with God, foretastes of the fulness of joy we
expect in the heavenly Canaan. We may see by them what heaven
is.

#26-33 We may wonder that the people of Israel staid forty days
for the return of their spies, when they were ready to enter
Canaan, under all the assurances of success they could have from
the Divine power, and the miracles that had hitherto attended
them. But they distrusted God's power and promise. How much we
stand in our own light by our unbelief! At length the messengers
returned; but the greater part discouraged the people from going
forward to Canaan. Justly are the Israelites left to this
temptation, for putting confidence in the judgment of men, when
they had the word of God to trust in. Though they had found the
land as good as God had said, yet they would not believe it to
be as sure as he had said, but despaired of having it, though
Eternal Truth had engaged it to them. This was the
representation of the evil spies. Caleb, however, encouraged
them to go forward, though seconded by Joshua only. He does not
say, Let us go up and conquer it; but, Let us go and possess it.
Difficulties that are in the way of salvation, dwindle and
vanish before a lively, active faith in the power and promise of
God. All things are possible, if they are promised, to him that
believes; but carnal sense and carnal professors are not to be
trusted. Unbelief overlooks the promises and power of God,
magnifies every danger and difficulty, and fills the heart with
discouragement. May the Lord help us to believe! we shall then
find all things possible.
* The people murmur at the account of the spies. (1-4) Joshua
and Caleb labour to still the people. (5-10) The Divine
threatenings, The intercession of Moses. (11-19) The murmurers
forbidden to enter the promised land. (20-35) Death of the evil
spies. (36-39) Defeat of the people, who now would invade the
land. (40-45)

#1-4 Those who do not trust God, continually vex themselves. The
sorrow of the world worketh death. The Israelites murmured
against Moses and Aaron, and in them reproached the Lord. They
look back with causeless discontent. See the madness of
unbridled passions, which makes men prodigal of what nature
accounts most dear, life itself. They wish rather to die
criminals under God's justice, than to live conquerors in his
favour. At last they resolve, that, instead of going forward to
Canaan, they would go back to Egypt. Those who walk not in God's
counsels, seek their own ruin. Could they expect that God's
cloud would lead them, or his manna attend them? Suppose the
difficulties of conquering Canaan were as they imagined, those
of returning to Egypt were much greater. We complain of our
place and lot, and we would change; but is there any place or
condition in this world, that has not something in it to make us
uneasy, if we are disposed to be so? The way to better our
condition, is to get our spirits in a better frame. See the
folly of turning from the ways of God. But men run on the
certain fatal consequences of a sinful course.

#5-10 Moses and Aaron were astonished to see a people throw away
their own mercies. Caleb and Joshua assured the people of the
goodness of the land. They made nothing of the difficulties in
the way of their gaining it. If men were convinced of the
desirableness of the gains of religion, they would not stick at
the services of it. Though the Canaanites dwell in walled
cities, their defence was departed from them. The other spies
took notice of their strength, but these of their wickedness. No
people can be safe, when they have provoked God to leave them.
Though Israel dwell in tents, they are fortified. While we have
the presence of God with us, we need not fear the most powerful
force against us. Sinners are ruined by their own rebellion. But
those who, like Caleb and Joshua, faithfully expose themselves
for God, are sure to be taken under his special protection, and
shall be hid from the rage of men, either under heaven or in
heaven.

#11-19 Moses made humble intercession for Israel. Herein he was
a type of Christ, who prayed for those that despitefully used
him. The pardon of a nation's sin, is the turning away the
nation's punishment; and for that Moses is here so earnest.
Moses argued that, consistently with God's character, in his
abundant mercies, he could forgive them.

#20-35 The Lord granted the prayer of Moses so far as not at
once to destroy the congregation. But disbelief of the promise
forbids the benefit. Those who despise the pleasant land shall
be shut out of it. The promise of God should be fulfilled to
their children. They wished to die in the wilderness; God made
their sin their ruin, took them at their word, and their
carcases fell in the wilderness. They were made to groan under
the burden of their own sin, which was too heavy for them to
bear. Ye shall know my breach of promise, both the causes of it,
that it is procured by your sin, for God never leaves any till
they first leave him; and the consequences of it, that will
produce your ruin. But your little ones, now under twenty years
old, which ye, in your unbelief, said should be a prey, them
will I bring in. God will let them know that he can put a
difference between the guilty and the innocent, and cut them off
without touching their children. Thus God would not utterly take
away his loving kindness.
#36-39 Here is the sudden death of the ten evil spies. They
sinned in bringing a slander upon the land of promise. Those
greatly provoke God, who misrepresent religion, raise dislike in
men's minds toward it, or give opportunity to those to do so,
who seek occasion. Justly are murmurers made mourners. If they
had mourned for the sin, when they were faithfully reproved, the
sentence had been prevented; but as they mourned for the
judgment only, it did them no service. There is in hell such
mourning as this; but tears will not quench the flames, nor cool
the tongue.

#40-45 Some of the Israelites were now earnest to go forward
toward Canaan. But it came too late. If men would but be as
earnest for heaven while their day of grace lasts, as they will
be when it is over, how well would it be for them! That which
has been duty in its season, when mistimed, may be turned into
sin. Those who are out of the way of their duty, are not under
God's protection, and go at their peril. God bade them go, and
they would not; he forbade them, and they would go. Thus is the
carnal mind enmity against God. They had distrusted God's
strength; they now presume upon their own without his. And the
expedition fails accordingly; now the sentence began to be
executed, that their carcases should fall in the wilderness.
That affair can never end well, which begins with sin. The way
to obtain peace with our friends, and success against our
enemies, is, to have God, as our Friend, and to keep in his
love. Let us take warning from the fate of Israel, lest we
perish after the same example of unbelief. Let us go forth,
depending on God's mercy, power, promise, and truth; he will be
with us, and bring our souls to everlasting rest.
* The law of the meat-offering and the drink-offering, The
stranger under the same law. (1-21) The sacrifice for the sin of
ignorance. (22-29) The punishment of presumption, The
sabbath-breaker stoned. (30-36) The law for fringes on garment.
(37-41)

#1-21 Full instructions are given about the meat-offerings and
drink-offerings. The beginning of this law is very encouraging,
When ye come into the land of your habitation which I give unto
you. This was a plain intimation that God would secure the
promised land to their seed. It was requisite, since the
sacrifices of acknowledgment were intended as the food of God's
table, that there should be a constant supply of bread, oil, and
wine, whatever the flesh-meat was. And the intent of this law is
to direct the proportions of the meat-offering and
drink-offering. Natives and strangers are placed on a level in
this as in other like matters. It was a happy forewarning of the
calling of the Gentiles, and of their admission into the church.
If the law made so little difference between Jew and Gentile,
much less would the gospel, which broke down the partition-wall,
and reconciled both to God.

#22-29 Though ignorance will in a degree excuse, it will not
justify those who might have known their Lord's will, yet did it
not. David prayed to be cleansed from his secret faults, those
sins which he himself was not aware of. Sins committed
ignorantly, shall be forgiven through Christ the great
Sacrifice, who, when he offered up himself once for all upon the
cross, seemed to explain one part of the intention of his
offering, in that prayer, Father, forgive them, for they know
not what they do. It looked favourably upon the Gentiles, that
this law of atoning for sins of ignorance, is expressly made to
extend to those who were strangers to Israel.

#30-36 Those are to be reckoned presumptuous sinners, who sin
designedly against God's will and glory. Sins thus committed are
exceedingly sinful. He that thus breaks the commandment
reproaches the Lord. He also despises the word of the Lord.
Presumptuous sinners despise it, thinking themselves too great,
too good, and too wise, to be ruled by it. A particular instance
of presumption in the sin of sabbath-breaking is related. The
offence was gathering sticks on the sabbath day, to make a fire,
whereas the people were to bake and seethe what they had
occasion for, the day before, #Ex 16:23|. This was done as an
affront both to the law and to the Lawgiver. God is jealous for
the honour of his sabbaths, and will not hold him guiltless who
profanes them, whatever men may do. God intended this punishment
for a warning to all, to make conscience of keeping holy the
sabbath. And we may be assured that no command was ever given
for the punishment of sin, which, at the judgment day, shall not
prove to have come from perfect love and justice. The right of
God to a day of devotion to himself, will be disputed and denied
only by such as listen to the pride and unbelief of their
hearts, rather than to the teaching of the Spirit of truth and
life. Wherein consists the difference between him who was
detected gathering sticks in the wilderness on the day of God,
and the man who turns his back upon the blessings of sabbath
appointments, and the promises of sabbath mercies, to use his
time, his cares, and his soul, in heaping up riches; and waste
his hours, his property, and his strength in sinful pleasure?
Wealth may come by the unhallowed effort, but it will not come
alone; it will have its awful reward. Sinful pursuits lead to
ruin.

#37-41 The people are ordered by the Lord to make fringes on the
borders of their garments. The Jews were distinguished from
their neighbours in their dress, as well as in their diet, and
thus taught not to be conformed to the way of the heathen in
other things. They proclaimed themselves Jews wherever they
were, as not ashamed of God and his law. The fringes were not
appointed for trimming and adorning their clothes, but to stir
up their minds by way of remembrance, #2Pe 3:1|. If they were
tempted to sin, the fringe would warn them not to break God's
commandments. We should use every means of refreshing our
memories with the truths and precepts of God's word, to
strengthen and quicken our obedience, and arm our minds against
temptation. Be holy unto your God; cleansed from sin, and
sincerely devoted to his service; and that great reason for all
the commandments is again and again repeated, "I am the Lord
your God."
* The rebellion of Korah, Dathan, and Abiram; Korah contends for
the priesthood. (1-11) Disobedience of Dathan and Abiram.
(12-15) The glory of the Lord appears; The intercession of Moses
and Aaron. (16-22) The earth swallows up Dathan and Abiram.
(23-34) The company of Korah consumed. (35-40) The people murmur;
A plague sent. (41-50)

#1-11 Pride and ambition occasion a great deal of mischief both
in churches and states. The rebels quarrel with the settlement
of the priesthood upon Aaron and his family. Small reason they
had to boast of the people's purity, or of God's favour, as the
people had been so often and so lately polluted with sin, and
were now under the marks of God's displeasure. They unjustly
charge Moses and Aaron with taking honour to themselves; whereas
they were called of God to it. See here, 1. What spirit
levellers are of; those who resist the powers God has set over
them. 2. What usage even the best and most useful men may expect,
even from those to whom they have been serviceable. Moses sought
instruction from God. The heart of the wise studies to answer,
and asks counsel of God. Moses shows their privileges as
Levites, and convicts them of the sin of undervaluing these
privileges. It will help to keep us from envying those above us,
duly to consider how many there are below us.
#12-15 Moses summoned Dathan and Abiram to bring their
complaints; but they would not obey. They bring very false
charges against Moses. Those often fall under the heaviest
censures, who in truth deserve the highest praise. Moses, though
the meekest man, yet, finding God reproached in him, was very
wroth; he could not bear to see the people ruining themselves.
He appeals to God as to his own integrity. He bade them appear
with Aaron next morning, at the time of offering the morning
incense. Korah undertook thus to appear. Proud ambitious men,
while projecting their own advancement, often hurry on their own
shameful fall.

#16-22 The same glory of the Lord that appeared to place Aaron
in his office at first, #Le 9:23|, now appeared to confirm him
in it; and to confound those who set up against him. Nothing is
more terrible to those who are conscious of guilt, than the
appearance of the Divine glory. See how dangerous it is to have
fellowship with sinners, and to partake with them. Though the
people had treacherously deserted them, yet Moses and Aaron
approved themselves faithful shepherds of Israel. If others fail
in their duty to us, that does not take away the obligations we
are under to seek their welfare. Their prayer was a pleading
prayer, and it proved a prevailing one.

#23-34 The seventy elders of Israel attend Moses. It is our duty
to do what we can to countenance and support lawful authority
when it is opposed. And those who would not perish with sinners,
must come out from among them, and be separate. It was in answer
to the prayer of Moses, that God stirred up the hearts of the
congregation to remove for their own safety. Grace to separate
from evil-doers is one of the things that accompany salvation.
God, in justice, left the rebels to the obstinacy and hardness
of their own hearts. Moses, by Divine direction, when all Israel
were waiting the event, declares that if the rebels die a common
death, he will be content to be called and counted an imposter.
As soon as Moses had spoken the word, God caused the earth to
open and swallow them all up. The children perished with their
parents; in which, though we cannot tell how bad they might be
to deserve it, or how good God might be otherwise to them; yet
of this we are sure, that Infinite Justice did them no wrong. It
was altogether miraculous. God has, when he pleases, strange
punishments for the workers of iniquity. It was very
significant. Considering how the earth is still in like manner
loaded with the weight of man's sins, we have reason to wonder
that it does not now sink under its load. The ruin of others
should be our warning. Could we, by faith, hear the outcries of
those that are gone down to the bottomless pit, we should give
more diligence than we do to escape for our lives, lest we also
come into their condemnation.

#35-40 A fire went out from the Lord, and consumed the two
hundred and fifty men that offered incense, while Aaron, who
stood with them, was preserved alive. God is jealous of the
honour of his own institutions, and will not have them invaded.
The sacrifice of the wicked is an abomination to the Lord. The
censers are devoted, and, as all devoted things, must be made
serviceable to the glory of God. This covering of the altar
would remind the children of Israel of this event, that others
might hear and fear, and do no more presumptuously. They brought
destruction on themselves both in body and soul. Thus all who
break the law and neglect the gospel choose and love death.

#41-50 The gaping earth was scarcely closed, before the same
sins are again committed, and all these warnings slighted. They
called the rebels the people of the Lord; and find fault with
Divine justice. The obstinacy of Israel notwithstanding the
terrors of God's law, as given on mount Sinai, and the terrors
of his judgments, shows how necessary the grace of God is to
change men's hearts and lives. Love will do what fear cannot.
Moses and Aaron interceded with God for mercy, knowing how great
the provocation was. Aaron went, and burned incense between the
living and the dead, not to purify the air, but to pacify an
offended God. As one tender of the life of every Israelite,
Aaron made all possible speed. We must render good for evil.
Observe especially, that Aaron was a type of Christ. There is an
infection of sin in the world, which only the cross and
intercession of Jesus Christ can stay and remove. He enters the
defiled and dying camp. He stands between the dead and the
living; between the eternal Judge and the souls under
condemnation. We must have redemption through His blood, even
the remission of sins. We admire the ready devotion of Aaron:
shall we not bless and praise the unspeakable grace and love
which filled the Saviour's heart, when he placed himself in our
stead, and bought us with his life? Greatly indeed hath God
commended his love towards us, in that while we were yet
sinners, Christ died for us, #Ro 5:8|.
* Twelve rods laid up before the Lord. (1-7) Aaron's rod buds,
and is kept for a memorial. (8-13)

#1-7 It is an instance of the grace of God, that, having wrought
divers miracles to punish sin, he would work one more to prevent
it. Twelve rods or staves were to be brought in. It is probable
that they were the staves which the princes used as ensigns of
their authority; old dry staves, that had no sap in them. They
were to expect that the rod of the tribe, or prince, whom God
chose to the priesthood, should bud and blossom. Moses did not
object that the matter was sufficiently settled already; he did
not undertake to determine it; but left the case before the
Lord.

#8-13 While all the other rods remained as they were. Aaron's
rod became a living branch. In some places there were buds, in
others blossoms, in others fruit, at the same time; all this was
miraculous. Thus Aaron was manifested to be under the special
blessing of Heaven. Fruitfulness is the best evidence of a
Divine call; and the plants of God's setting, and the boughs cut
off them, will flourish. This rod was preserved, to take away
the murmurings of the people, that they might not die. The
design of God, in all his providences, and in the memorials of
them, is to take away sin. Christ was manifested to take away
sin. Christ is expressly called a rod out of the stem of Jesse:
little prospect was there, according to human views, that he
should ever flourish. But the dry rod revived and blossomed to
the confusion of his adversaries. The people cry, Behold, we
die, we perish, we all perish! This was the language of a
repining people, quarrelling with the judgments of God, which by
their own pride and obstinacy they brought upon themselves. It
is very wicked to fret against God when we are in affliction,
and in our distress thus to trespass yet more. If we die, if we
perish, it is of ourselves, and the blame will be upon our own
heads. When God judges, he will overcome, and will oblige the
most obstinate gainsayers to confess their folly. And how great
are our mercies, that we have a clearer and a better
dispensation, established upon better promises!
* The charge of the priests and Levites. (1-7) The priests'
portion. (8-19) The Levites' portion. (20-32)

#1-7 The people complained of their difficulty and peril in
drawing near to God. God here gives them to understand, that the
priests should come near for them. Aaron would see reason not to
be proud of his preferment, when he considered the great care
and charge upon him. Be not high-minded, but fear. The greater
the trust of work and power that is committed to us, the greater
danger there is of betraying that trust. This is a good reason
why we should neither envy others' honours, nor desire high
places.

#8-19 All believers are spiritual priests, and God has promised
to take care of them. Godliness has the promise of the life that
now is. And from the provision here made for the priests, the
apostle shows that it is the duty of christian churches to
maintain their ministers. Scandalous maintenance makes
scandalous ministers. The priests were to be wholly devoted to
their ministry, not diverted from it, or disturbed in it, by
worldly care or business. Also, that they might be examples of
living by faith, not only in God's providence, but in his
ordinances. The best should be offered for the first-fruits unto
the Lord. Those who think to save, by putting God off with the
refuse, deceive themselves, for God is not mocked.

#20-32 As Israel was a people not to be numbered among the
nations, so Levi was a tribe to be distinguished from the rest.
Those who have God for their Inheritance and their Portion for
ever, ought to look with holy contempt and indifference upon the
possessions of this world. The Levites were to give God his dues
out of their tithes, as well as the Israelites out of their
increase. See, in ver. #31|, the way to have comfort in all our
worldly possessions, so as to bear no sin by reason of them. 1.
We must be sure that what we have is got honestly and in the
service of God. That meat is best eaten which is first earned;
but if any will not work, neither shall he eat, #2Th 3:10|. 2.
We must be sure that God has his dues out of it. We have the
comfort of our substance, when we have honoured the Lord with
it. Ye shall bear no sin by reason of it, when ye have heaved
the best from it. We should give alms of such things as we have,
that all may be holy and comfortable to us.
* The ashes of a heifer. (1-10) Used to purify the unclean.
(11-22)

#1-10 The heifer was to be wholly burned. This typified the
painful sufferings of our Lord Jesus, both in soul and body, as
a sacrifice made by fire, to satisfy God's justice for man's
sin. These ashes are said to be laid up as a purification for
sin, because, though they were only to purify from ceremonial
uncleanness, yet they were a type of that purification for sin
which our Lord Jesus made by his death. The blood of Christ is
laid up for us in the word and sacraments, as a fountain of
merit, to which by faith we may have constant recourse, for
cleansing our consciences.
#11-22 Why did the law make a corpse a defiling thing? Because
death is the wages of sin, which entered into the world by it,
and reigns by the power of it. The law could not conquer death,
nor abolish it, as the gospel does, by bringing life and
immortality to light, and so introducing a better hope. As the
ashes of the heifer signified the merit of Christ, so the
running water signified the power and grace of the blessed
Spirit, who is compared to rivers of living water; and it is by
his work that the righteousness of Christ is applied to us for
our cleansing. Those who promise themselves benefit by the
righteousness of Christ, while they submit not to the grace and
influence of the Holy Spirit, do but deceive themselves; we
cannot be purified by the ashes, otherwise than in the running
water. What use could there be in these appointments, if they do
not refer to the doctrines concerning the sacrifice of Christ?
But comparing them with the New Testament, the knowledge to be
got from them is evident. The true state of fallen man is shown
in these institutions. Here we learn the defiling nature of sin,
and are warned to avoid evil communications.
* The people come to Zin, They murmur for water, Moses directed
to smite the rock, The infirmity of Moses and Aaron. (1-13) The
Israelites are refused a passage through Edom. (14-21) Aaron
reigns the priest's office to Eleazar, and dies in mount Hor.
(22-29)

#1-13 After thirty-eight years' tedious abode in the wilderness,
the armies of Israel advanced towards Canaan again. There was no
water for the congregation. We live in a wanting world, and
wherever we are, must expect to meet with something to put us
out. It is a great mercy to have plenty of water, a mercy which,
if we found the want of, we should more own the worth of.
Hereupon they murmured against Moses and Aaron. They spake the
same absurd and brutish language their fathers had done. It made
their crime the worse, that they had smarted so long for the
discontent and distrusts of their fathers, yet they venture in
the same steps. Moses must again, in God's name, command water
out of a rock for them; God is as able as ever to supply his
people with what is needful for them. But Moses and Aaron acted
wrong. They took much of the glory of this work of wonder to
themselves; "Must we fetch water?" As if it were done by some
power or worthiness of their own. They were to speak to the
rock, but they smote it. Therefore it is charged upon them, that
they did not sanctify God, that is, they did not give to him
alone that glory of this miracle which was due unto his name.
And being provoked by the people, Moses spake unadvisedly with
his lips. The same pride of man would still usurp the office of
the appointed Mediator; and become to ourselves wisdom,
righteousness, and sanctification, and redemption. Such a state
of sinful independence, such a rebellion of the soul against its
Saviour, the voice of God condemns in every page of the gospel.

#14-21 The nearest way to Canaan from the place where Israel
encamped, was through the country of Edom. The ambassadors who
were sent returned with a denial. The Edomites feared to receive
damage by the Israelites. And had this numerous army been under
any other discipline than that of the righteous God himself,
there might have been cause for this jealousy. But Esau hated
Jacob because of the blessing; and now the hatred revived, when
the blessing was about to be inherited. We must not think it
strange, if reasonable requests be denied by unreasonable men,
and if those whom God favours be affronted by men.

#22-29 God bids Aaron prepare to die. There is something of
displeasure in these orders. Aaron must not enter Canaan,
because he had failed in his duty at the waters of strife. There
is much of mercy in them. Aaron, though he dies for his
transgression, dies with ease, and in honour. He is gathered to
his people, as one who dies in the arms of Divine grace. There
is much significancy in these orders. Aaron must not enter
Canaan, to show that the Levitical priesthood could make nothing
perfect; that must be done by bringing in a better hope. Aaron
submits, and dies in the method and manner appointed; and, for
aught that appears, with as much cheerfulness as if he had been
going to bed. It was a great satisfaction to Aaron to see his
son, who was dear to him, preferred; and his office preserved
and secured: especially, to see in this a figure of Christ's
everlasting priesthood. A good man would desire, if it were the
will of God, not to outlive his usefulness. Why should we covet
to continue any longer in this world, than while we may do some
service in it for God and our generation?
* The Canaanites of Arad destroyed. (1-3) The people murmuring,
are plagued with fiery serpents, They repenting, are healed
through the brazen serpent. (4-9) Further journeys of the
Israelites. (10-20) Sihon and Og overcome, Their land possessed.
(21-35)

#1-3 Before the people began their march round the country of
Edom, the king of Arad, a Canaanite, who inhabited the southern
part of the country, attacked them in the wilderness, and took
some prisoners. This was to lead the Israelites to look more
thoroughly to the Lord.
#4-9 The children of Israel were wearied by a long march round
the land of Edom. They speak discontentedly of what God had done
for them, and distrustfully of what he would do. What will they
be pleased with, whom manna will not please? Let not the
contempt which some cast on the word of God, make us value it
less. It is the bread of life, substantial bread, and will
nourish those who by faith feed upon it, to eternal life,
whoever may call it light bread. We see the righteous judgment
God brought upon them for murmuring. He sent fiery serpents
among them, which bit or stung many to death. It is to be feared
that they would not have owned the sin, if they had not felt the
smart; but they relent under the rod. And God made a wonderful
provision for their relief. The Jews themselves say it was not
the sight of the brazen serpent that cured; but in looking up to
it, they looked up to God as the Lord that healed them. There
was much gospel in this. Our Saviour declared, #Joh 3:14,15|,
that as Moses lifted up the serpent in the wilderness, so the
Son of man must be lifted up, that whosoever believeth in him,
should not perish. Compare their disease and ours. Sin bites
like a serpent, and stings like an adder. Compare the
application of their remedy and ours. They looked and lived, and
we, if we believe, shall not perish. It is by faith that we look
unto Jesus, #Heb 12:2|. Whosoever looked, however desperate his
case, or feeble his sight, or distant his place, was certainly
and perfectly cured. The Lord can relieve us from dangers and
distresses, by means which human reason never would have
devised. Oh that the venom of the old serpent, inflaming men's
passions, and causing them to commit sins which end in their
eternal destruction, were as sensibly felt, and the danger as
plainly seen, as the Israelites felt pain from the bite of the
fiery serpents, and feared the death which followed! Then none
would shut their eyes to Christ, or turn from his gospel. Then a
crucified Saviour would be so valued, that all things else would
be accounted loss for him; then, without delay, and with
earnestness and simplicity, all would apply to him in the
appointed way, crying, Lord, save us; we perish! Nor would any
abuse the freeness of Christ's salvation, while they reckoned
the price which it cost him.
#10-20 We have here the removes of the children of Israel, till
they came to the plains of Moab, from whence they passed over
Jordan into Canaan. The end of their pilgrimage was near. "They
set forward." It were well if we did thus; and the nearer we
come to heaven, were so much the more active and abundant in the
work of the Lord. The wonderful success God granted to his
people, is here spoken of, and, among the rest, their actions on
the river Arnon, at Vaheb in Suphah, and other places on that
river. In every stage of our lives, nay, in every step, we
should notice what God has wrought for us; what he did at such a
time, and what in such a place, ought to be distinctly
remembered. God blessed his people with a supply of water. When
we come to heaven, we shall remove to the well of life, the
fountain of living waters. They received it with joy and
thankfulness, which made the mercy doubly sweet. With joy must
we draw water out of the wells of salvation, #Isa 12:3|. As the
brazen serpent was a figure of Christ, who is lifted up for our
cure, so is this well a figure of the Spirit, who is poured
forth for our comfort, and from whom flow to us rivers of living
waters, #Joh 7:38,39|. Does this well spring up in our souls? If
so, we should take the comfort to ourselves, and give the glory
to God. God promised to give water, but they must open the
ground. God's favours must be expected in the use of such means
as are within our power, but still the power is only of God.

#21-35 Sihon went with his forces against Israel, out of his own
borders, without provocation, and so ran upon his own ruin. The
enemies of God's church often perish by the counsels they think
most wisely taken. Og, king of Bashan, instead of being warned
by the fate of his neighbours, to make peace with Israel, makes
war with them, which proves in like manner his destruction.
Wicked men do their utmost to secure themselves and their
possessions against the judgments of God; but all in vain, when
the day comes on which they must fall. God gave Israel success,
while Moses was with them, that he might see the beginning of
the glorious work, though he must not live to see it finished.
This was, in comparison, but as the day of small things, yet it
was an earnest of great things. We must prepare for fresh
conflicts and enemies. We must make no peace or truce with the
powers of darkness, nor even treat with them; nor should we
expect any pause in our contest. But, trusting in God, and
obeying his commands, we shall be more than conquerors over
every enemy.
* Balak's fear of Israel, He sends for Balaam. (1-14) Balaam
goes to Balak. (15-21) The opposition to Balaam by the way.
(22-35) Balaam and Balak meet. (36-41)

#1-14 The king of Moab formed a plan to get the people of Israel
cursed; that is, to set God against them, who had hitherto
fought for them. He had a false notion, that if he could get
some prophet to pray for evil upon them, and to pronounce a
blessing upon himself and his forces, that then he should be
able to deal with them. None had so great a reputation as
Balaam; and Balak will employ him, though he send a great way
for him. It is not known whether the Lord had ever spoken to
Balaam, or by him, before this; though it is probable he had,
and it is certain he did afterwards. Yet we have abundant proof
that he lived and died a wicked man, an enemy to God and his
people. And the curse shall not come upon us if there is not a
cause, even though men utter it. To prevail with Balaam, they
took the wages of unrighteousness, but God laid restraint upon
Balaam, forbidding him to curse Israel. Balaam was no stranger
to Israel's cause; so that he ought to have answered the
messengers at once, that he would never curse a people whom God
had blessed; but he takes a night's time to consider what he
should do. When we parley with temptations, we are in great
danger of being overcome. Balaam was not faithful in returning
God's answer to the messengers. Those are a fair mark for
Satan's temptation, who lessen Divine restraints; as if to go
against God's law were only to go without his leave. The
messengers also are not faithful in returning Balaam's answer to
Balak. Thus many are abused by the flatteries of those about
them, and are prevented from seeing their own faults and
follies.

#15-21 A second embassy was sent to Balaam. It were well for us,
if we were as earnest and constant in prosecuting a good work,
notwithstanding disappointments. Balak laid a bait, not only for
Balaam's covetousness, but for his pride and ambition. How
earnestly should we beg of God daily to mortify such desires in
us! Thus sinners stick at no pains, spare no cost, and care not
how low they stoop, to gratify their luxury, or their malice.
Shall we then be unwilling to do what is right? God forbid!
Balaam's convictions charged him to keep to the command of God;
nor could any man have spoken better. But many call God theirs,
who are not his, not truly because not only his. There is no
judging men by their words; God knows the heart. Balaam's
corruptions at the same time inclined him to go contrary to the
command. He seemed to refuse the temptation; but he expressed no
abhorrence of it. He had a strong desire to accept the offer,
and hoped that God might give him leave to go. He had already
been told what the will of God was. It is a certain evidence of
the ruling of corruption in the heart, to beg leave to sin. God
gave Balaam up to his own heart's lusts. As God sometimes denies
the prayers of his people in love, so sometimes he grants the
desires of the wicked in wrath.
#22-35 We must not think, that because God does not always by
his providence restrain men from sin, therefore he approves of
it, or that it is not hateful to him. The holy angels oppose
sin, and perhaps are employed in preventing it more than we are
aware. This angel was an adversary to Balaam, because Balaam
counted him his adversary; those are really our best friends,
and we ought so to reckon them, who stop our progress in sinful
ways. Balaam has notice of God's displeasure by the ass. It is
common for those whose hearts are fully set in them to do evil,
to push on violently, through the difficulties Providence lays
in their way. The Lord opened the mouth of the ass. This was a
great miracle wrought by the power of God. He who made man
speak, could, when he pleased, make the ass to speak with man's
voice. The ass complained of Balaam's cruelty. The righteous God
does not allow the meanest or weakest to be abused; but they
shall be able to speak in their own defence, or he will some way
or other speak for them. Balaam at length has his eyes opened.
God has many ways to bring down the hard and unhumbled heart.
When our eyes are opened, we shall see the danger of sinful
ways, and how much it was for our advantage to be crossed.
Balaam seemed to relent; I have sinned; but it does not appear
that he was sensible of this wickedness of his heart, or willing
to own it. If he finds he cannot go forward, he will be content,
since there is no remedy, to go back. Thus many leave their
sins, only because their sins have left them. The angel declared
that he should not only be unable to curse Israel, but should be
forced to bless them: this would be more for the glory of God,
and to his own confusion, than if he had turned back.

#36-41 Balak has now nothing to complain of, but that Balaam did
not come sooner. Balaam bids Balak not depend too much upon him.
He seems to speak with vexation; but is really as desirous to
please Balak, as ever he had pretended to be to please God. See
what need we have to pray every day, Our Father which art in
heaven, lead us not into temptation. Let us be jealous over our
own hearts, seeing how far men may go in the knowledge of God,
and yet come short of Divine grace.
* Balak's sacrifice, Balaam pronounces a blessing instead of a
curse. (1-10) Balak's disappointment, and second sacrifice,
Balaam again blesses Israel. (11-30)

#1-10 With the camps of Israel full in view, Balaam ordered
seven altars to be built, and a bullock and a ram to be offered
on each. Oh the sottishness of superstition, to imagine that God
will be at man's beck! The curse is turned into a blessing, by
the overruling power of God, in love to Israel. God designed to
serve his own glory by Balaam, and therefore met him. If God put
a word into the mouth of Balaam, who would have defied God and
Israel, surely he will not be wanting to those who desire to
glorify God, and to edify his people; it shall be given what
they should speak. He who opened the mouth of the ass, caused
the mouth of this wicked man to speak words as contrary to the
desire of his heart, as those of the ass were to the powers of
the brute. The miracle was as great in the one case as in the
other. Balaam pronounces Israel safe. He owns he could do no
more than God suffered him to do. He pronounces them happy in
their distinction from the rest of the nations. Happy in their
numbers, which made them both honourable and formidable. Happy
in their last end. Death is the end of all men; even the
righteous must die, and it is good for us to think of this with
regard to ourselves, as Balaam does here, speaking of his own
death. He pronounces the righteous truly blessed, not only while
they live, but when they die; which makes their death even more
desirable than life itself. But there are many who desire to die
the death of the righteous, but do not endeavour to live the
life of the righteous; gladly would they have an end like
theirs, but not a way like theirs. They would be saints in
heaven, but not saints on earth. This saying of Balaam's is only
a wish, not a prayer; it is a vain wish, being only a wish for
the end, without any care for the means. Many seek to quiet
their consciences with the promise of future amendment, or take
up with some false hope, while they neglect the only way of
salvation, by which a sinner can be righteous before God.

#11-30 Balak was angry with Balaam. Thus a confession of God's
overruling power is extorted from a wicked prophet, to the
confusion of a wicked prince. A second time the curse is turned
into a blessing; and this blessing is both larger and stronger
than the former. Men change their minds, and break their words;
but God never changes his mind, and therefore never recalls his
promise. And when in Scripture he is said to repent, it does not
mean any change of his mind; but only a change of his way. There
was sin in Jacob, and God saw it; but there was not such as
might provoke him to give them up to ruin. If the Lord sees that
we trust in his mercy, and accept of his salvation; that we
indulge no secret lust, and continue not in rebellion, but
endeavour to serve and glorify him; we may be sure that he looks
upon us as accepted in Christ, that our sins are all pardoned.
Oh the wonders of providence and grace, the wonders of redeeming
love, of pardoning mercy, of the new-creating Spirit! Balak had
no hope of ruining Israel, and Balaam showed that he had more
reason to fear being ruined by them. Since Balaam cannot say
what he would have him, Balak wished him to say nothing. But
though there are many devices in man's heart, God's counsels
shall stand. Yet they resolve to make another attempt, though
they had no promise on which to build their hopes. Let us, who
have a promise that the vision at the end shall speak and not
lie, continue earnest in prayer, #Lu 18:1|.
* Balaam, leaving divinations, prophesies the happiness of
Israel. (1-9) Balak dismisses Balaam in anger. (10-14) Balaam's
prophecies. (15-25)

#1-9 Now Balaam spake not his own sense, but the language of the
Spirit that came upon him. Many have their eyes open who have
not their hearts open; are enlightened, but not sanctified. That
knowledge which puffs men up with pride, will but serve to light
them to hell, whither many go with their eyes open. The blessing
is nearly the same as those given before. He admires in Israel,
their beauty. The righteous, doubtless, is more excellent than
his neighbour. Their fruitfulness and increase. Their honour and
advancement. Their power and victory. He looks back upon what
had been done for them.Their courage and security.
The righteous are bold as a lion, not when assaulting others,
but when at rest, because God maketh them to dwell in safety.
Their influence upon their neighbours. God takes what is done to
them, whether good or evil, as done to himself.
#10-14 This vain attempt to curse Israel is ended. Balak broke
out into a rage against Balaam, and expressed great vexation.
Balaam has a very full excuse; God restrained him from saying
what he would have said, and constrained him to say what he
would not have uttered.

#15-25 Under the powerful influence of the Spirit of prophecy,
Balaam foretold the future prosperity and extensive dominion of
Israel. Balaam boasts that his eyes are open. The prophets were
in old times called seers. He had heard the words of God, which
many do who neither heed them, nor hear God in them. He knew the
knowledge of the Most High. A man may be full of the knowledge
of God, yet utterly destitute of the grace of God. He calls God
the Most High and the Almighty. No man could seem to express a
greater respect to God; yet he had no true fear of him, love to
him, nor faith in him; so far a man may go toward heaven, and
yet come short of it at last. Here is Balaam's prophecy
concerning Him who should be the crown and glory of his people
Israel; who is David in the type; but our Lord Jesus, the
promised Messiah, is chiefly pointed at, and of him it is an
illustrious prophecy. Balaam, a wicked man, shall see Christ,
but shall not see him nigh; not see him as Job, who saw him as
his Redeemer, and saw him for himself. When he comes in the
clouds, every eye shall see him; but many will see him, as the
rich man in hell saw Abraham, afar off. He shall come out of
Jacob, and Israel, as a Star and a Sceptre; the former denoting
his glory and lustre; the latter his power and authority. Christ
shall be King, not only of Jacob and Israel, but of all the
world; so that all shall be either governed by his golden
sceptre, or dashed in pieces by his iron rod. Balaam prophesied
concerning the Amalekites and Kenites, part of whose country he
had now in view. Even a nest in a rock will not be a lasting
security. Here is a prophecy that looks as far forward as to the
Greeks and Romans. He acknowledges all the revolutions of states
and kingdoms to be the Lord's doing. These events will make such
desolations, that scarcely any will escape. They that live then,
will be as brands plucked out of the fire. May God fit us for
the worst of times! Thus Balaam, instead of cursing the church,
curses Amalek the first, and Rome the last enemy of the church.
Not Rome pagan only, but Rome papal also; antichrist and all the
antichristian powers. Let us ask ourselves, Do we in knowledge,
experience, or profession, excel Balaam? No readiness of speech,
even in preaching or prayer, no gifts of knowledge or prophecy,
are in themselves different from, or superior to the boasted
gifts of him who loved the wages of unrighteousness, and died
the enemy of God. Simple dependence on the Redeemer's atoning
blood and sanctifying grace, cheerful submission to the Divine
will, constant endeavours to glorify God and benefit his people,
these are less splendid, but far more excellent gifts, and
always accompany salvation. No boasting hypocrite ever possessed
these; yet the feeblest believer has something of them, and is
daily praying for more of them.
* The Israelites enticed by the daughters of Moab and Midian.
(1-5) Phinehas puts Zimri and Cozbi to death. (6-15) The
Midianites to be punished. (16-18)

#1-5 The friendship of the wicked is more dangerous than their
enmity; for none can prevail against God's people if they are
not overcome by their inbred lusts; nor can any enchantment hurt
them, but the enticements of worldly interests and pleasures.
Here is the sin of Israel, to which they are enticed by the
daughters of Moab and Midian. Those are our worst enemies who
draw us to sin, for that is the greatest mischief any man can do
us. Israel's sin did that which all Balaam's enchantments could
not do; it set God against them. Diseases are the fruits of
God's anger, and the just punishments of prevailing sins; one
infection follows the other. Ringleaders in sin ought to be made
examples of justice.

#6-15 Phinehas, in the courage of zeal and faith, executed
vengeance on Zimri and Cozbi. This act can never be an example
for private revenge, or religious persecution, or for irregular
public vengeance.

#16-18 We read not that any Midianites died of the plague; God
punished them with the sword of an enemy, not with the rod of a
father. We must set ourselves against whatever is an occasion of
sin to us, #Mt 5:29,30|. Whatever draws us to sin, should be a
vexation to us, as a thorn in the flesh. And none will be more
surely and severely punished than those who, after Satan's
example, and with his subtlety, tempt others to sin.
* Numbering of Israel in the plains of Moab. (1-51) The division
of the land. (52-56) Number of the Levites. (57-62) None
remaining of the first numbering. (63-65)

#1-51 Moses did not number the people but when God commanded
him. We have here the families registered, as well as the
tribes. The total was nearly the same as when numbered at mount
Sinai. Notice is here taken of the children of Korah; they died
not, as the children of Dathan and Abiram; they seem not to have
joined even their own father in rebellion. If we partake not of
the sins of sinners, we shall not partake of their plagues.
#52-56 In distributing these tribes, the general rule of equity
is prescribed; that to many should be given more, and to fewer
less. Though it seems left to the prudence of their prince, the
matter at last must be settled by the providence of God, with
which all must be satisfied.
#57-62 Levi was God's tribe; therefore it was not numbered with
the rest, but alone. It came not under the sentence, that none
of them should enter Canaan excepting Caleb and Joshua.

#63-65 The execution of the sentence passed on the murmurers,
chap. #14:29|, is observable. There was not one man numbered
now, who was numbered then, but Caleb and Joshua. Here appeared
the righteousness of God, and his faithfulness to his
threatenings. Especially observe the truth of God, in performing
his promise to Caleb and Joshua. Death makes awful havoc of the
human species, and causes surprising changes in families and
nations; yet all is appointed in perfect wisdom, justice, and
truth, by the Lord himself. This should stir us up to think upon
the hateful nature of sin, the cause of all these devastations.
We should renew our repentance, seek forgiveness, value the
salvation of Christ, remember how frail we are, prepare for the
summons of death, and fill up our days in serving our generation
according to the will of God.
* The daughters of Zelophehad apply for an inheritance, The law
of inheritances. (1-11) Moses warned of his death. (12-14)
Joshua appointed to succeed Moses. (15-23)

#1-11 The five daughters of Zelophehad considered themselves as
left destitute, having neither father nor brother to inherit any
land. Their believing expectation that the word of the Lord
would be performed in due season, and their desire of an
interest in the promised inheritance; and the modest, candid
manner in which they asked, without secret murmurs or
discontents, are a good example. They ask for a possession in
the land of Canaan. Herein they discovered, 1. Strong faith in
the power and promise of God, concerning the giving of the land
of Canaan to Israel. 2. And earnest desire of a place and name
in the land of promise, which was a type of heaven. 3. Respect
and honour for their father, whose name was dear to them now he
was gone. He never had done any thing that might bar his
children's claim. It is a comfort to parents when they come to
die, if though they have smarted for their own sin, yet they are
not conscious of any of those iniquities which God will visit on
their children. God himself gives judgment. He takes notice of
the affairs, not only of nations, but of private families, and
orders them according to his will. The petition is granted.
Those who seek an inheritance in the land of promise, shall have
what they seek for, and other things shall be added to them.

#12-14 Moses must die, but he shall have the satisfaction of
seeing the land of promise. This sight of Canaan signified his
believing prospect of the better country, that is, the heavenly.
Moses must die, but death does not cut him off; it only brings
him to rest with the holy patriarchs. It is but to die as they
died, having lived as they lived; and as their end was peace,
why should we fear any evil in the passage of that dark valley?

#15-23 Envious spirits do not love their successors; but Moses
was not one of these. We should concern ourselves, both in our
prayers and in our endeavours, for the rising generation, that
religion may be maintained and advanced, when we are in our
graves. God appoints a successor, even Joshua; who had
signalized himself by his courage in fighting Amalek, his
humility in ministering to Moses, and his faith and sincerity in
witnessing against the report of the evil spies. This man God
appoints to succeed Moses; a man in whom is the Spirit, the
Spirit of grace. He is a good man, fearing God and hating
covetousness, and acting from principle. He has the spirit of
government; he is fit to do the work and discharge the trusts of
his place. He has a spirit of conduct and courage; he had also
the Spirit of prophecy. That man is not fully qualified for any
service in the church of Christ, who is destitute of the graces
and gifts of the Holy Spirit, whatever human abilities he may
possess. And in Joshua's succession we are reminded "that the
law was given by Moses," who by reason of our transgression
could not bring us to heaven; but "grace and truth came by Jesus
Christ," for the salvation of every believer.
* Offerings, The daily sacrifice. (1-8) The offering on the
sabbath and new moons. (9-15) Offerings at the passover, and on
the day of first-fruits. (16-31)

#1-8 God saw fit now to repeat the law of sacrifices. This was a
new generation of men; and they were concerned to keep their
peace with God when at war with their enemies. The daily
sacrifice is called a continual burnt-offering; when we are bid
to pray always, at least every morning and evening we should
offer up solemn prayers and praises to God. Nothing is added
here but that the wine poured out in the drink-offering is to be
strong wine, to teach us to serve God with the best we have. It
was a figure of the blood of Christ, the memorial of which is
still left to the church in wine; and of the blood of the
martyrs, which was poured out as a drink-offering on the
sacrifice and service of our faith, #Php 2:17|.

#9-15 Every sabbath day, beside the two lambs offered for the
daily burnt-offering, there must be two more offered. This
teaches us to double our devotions on sabbath days, for so the
duty of the day requires. The sabbath rest is to be observed, in
order more closely to apply ourselves to the sabbath work, which
ought to fill up the sabbath time. The offerings in the new
moons showed thankfulness for the renewing of earthly blessings:
when we rejoice in the gifts of providence, we must make the
sacrifice of Christ, that great gift of special grace, the
fountain and spring-head of our joy. And the worship performed
in the new moons is made typical of gospel solemnities, #Isa
66:23|. As the moon borrows light from the sun, and is renewed
by its influences; so the church borrows her light from Jesus
Christ, who is the Sun of righteousness, renewing the state of
the church, especially under the gospel.
#16-31 By the sacrifices enjoined in this chapter, we are
reminded of the continued power of the sacrifice of Christ, and
of our continual need to depend thereon. No hurrying
employments, or perilous situations, or prosperous
circumstances, should cause slackness in our religious
exercises; but should rather stir us up to greater diligence in
seeking help from, or giving thanks to the Lord. And all is to
be accompanied with repentance, faith in the Lord Jesus, and
love to him, and to produce true holiness in our conduct towards
all men; otherwise God will abhor our most solemn services and
abundant devotions. And Christ is able to supply the wants of
every day, every week, every month, every year, every ordinance,
every case.
* The offering at the feast of trumpets, and on the day of
atonement. (1-11) Offerings at the feast of tabernacles. (12-40)

#1-11 There were more sacred solemnities in the seventh month
than in any other. It was the space between harvest and
seed-time. The more leisure we have from the pressing
occupations of this life, the more time we should spend in the
immediate service of God. The blowing of the trumpets was
appointed, #Le 22:24|. Here they are directed what sacrifices to
offer on that day. Those who would know the mind of God in the
Scriptures, must compare one part with another. The latter
discoveries of Divine light explain what was dark, and supply
what was wanting, in the former, that the man of God may be
perfect.
#12-40 Soon after the day of atonement, the day in which men
were to afflict their souls, followed the feast of Tabernacles,
in which they were to rejoice before the Lord. Their days of
rejoicing were to be days of sacrifices. A disposition to be
cheerful does us good, when it encourages our hearts in the
duties of God's service. All the days of dwelling in booths they
must offer sacrifices; while we are here in a tabernacle state,
it is our interest, as well as our duty, constantly to keep up
communion with God. The sacrifices for each of the seven days
are appointed. Every day there must be a sin-offering, as in the
other feasts. Our burnt-offerings of praise cannot be accepted
of God, unless we have an interest in the great sacrifice which
Christ offered, when he made himself a Sin-offering for us. And
no extraordinary services should put aside stated devotions.
Every thing here reminds us of our sinfulness. The life that we
live in the flesh must be by the faith of the Son of God; until
we go to be with him, to behold his glory, and praise his mercy,
who hath loved us and washed us from our sins in his own blood.
To whom be honour and glory for ever. Amen.
* Vows to be kept. (1,2) The cases wherein vows might be
released. (3-16)

#1,2 No man can be bound by his own promise to do what he is
already, by the Divine precept, forbidden to do. In other
matters the command is, that he shall not break his words,
though he may change his mind.
#3-16 Two cases of vows are determined. The case of a daughter
in her father's house. When her vow comes to his knowledge, it
is in his power either to confirm it or do it away. The law is
plain in the case of a wife. If her husband allows her vow,
though only by silence, it stands. If he disallows it, her
obligation to her husband takes place of it; for to him she
ought to be in subjection, as unto the Lord. The Divine law
consults the good order of families. It is fit that every man
should bear rule in his own house, and have his wife and
children in subjection; rather than that this great rule should
be broken, or any encouragement be given to inferior relations
to break those bonds asunder, God releases the obligation even
of a solemn vow. So much does religion secure the welfare of all
societies; and in it the families of the earth have a blessing.
* War with Midian. (1-6) Balaam slain. (7-12) Those slain who
caused sin. (13-38) Purification of the Israelites. (39-24)
Division of the spoil. (25-47) Offerings. (48-54)

#1-6 All who, without commission from God, dare to execute
private revenge, and who, from ambition, covetousness, or
resentment, wage war and desolate kingdoms, must one day answer
for it. But if God, instead of sending an earthquake, a
pestilence, or a famine, be pleased to authorize and command any
people to avenge his cause, such a commission surely is just and
right. The Israelites could show such a commission, though no
persons now can do so. Their wars were begun and carried on
expressly by Divine direction, and they were enabled to conquer
by miracles. Unless it can be proved that the wicked Canaanites
did not deserve their doom, objectors only prove their dislike
to God, and their love to his enemies. Man makes light of the
evil of sin, but God abhors it. This explains the terrible
executions of the nations which had filled the measure of their
sins.

#7-12 The Israelites slew the Kings of Midian. They slew Balaam.
God's overruling providence brought him thither, and their just
vengeance found him. Had he himself rightly believed what he had
said of the happy state of Israel, he would not have thus herded
with the enemies of Israel. The Midianites' wicked wiles were
Balaam's projects: it was just that he should perish with them,
#Ho 4:5|. They took the women and children captives. They burnt
their cities and castles, and returned to the camp.

#13-18 The sword of war should spare women and children; but the
sword of justice should know no distinction, but that of guilty
or not guilty. This war was the execution of a righteous
sentence upon a guilty nation, in which the women were the worst
criminals. The female children were spared, who, being brought
up among the Israelites, would not tempt them to idolatry. The
whole history shows the hatefulness of sin, and the guilt of
tempting others; it teaches us to avoid all occasions of evil,
and to give no quarter to inward lusts. The women and children
were not kept for sinful purposes, but for slaves, a custom
every where practised in former times, as to captives. In the
course of providence, when famine and plagues visit a nation for
sin, children suffer in the common calamity. In this case
parents are punished in their children; and for children dying
before actual sin, full provision is made as to their eternal
happiness, by the mercy of God in Christ.

#19-24 The Israelites had to purify themselves according to the
law, and to abide without the camp seven days, though they had
not contracted any moral guilt, the war being just and lawful,
and commanded by God. Thus God would preserve in their minds a
dread and detestation of shedding blood. The spoil had been used
by Midianites, and being now come into the possession of
Israelites, it was fit that it should be purified.

#25-47 Whatever we have, God justly claims a part. Out of the
people's share God required one in fifty, but out of the
soldiers' share only one in five hundred. The less opportunity
we have of honouring God with personal services, the more should
we give in money or value.
#48-54 The success of the Israelites had been very remarkable,
so small a company overcoming such multitudes, but it was still
more wonderful that not one was slain or missing. They presented
the gold they found among the spoils, as an offering to the
Lord. Thus they confessed, that instead of claiming a reward for
their service, they needed forgiveness of much that had been
amiss, and desired to be thankful for the preservation of their
lives, which might justly have been taken away.
* The tribes of Reuben and Gad request an inheritance on the
east of Jordan. (1-5) Moses reproves the Reubenites and Gadites.
(6-15) They explain their views, Moses consents. (16-27) They
take possession of the land to the east of Jordan. (28-42)

#1-5 Here is a proposal made by the Reubenites and Gadites, that
the land lately conquered might be allotted to them. Two things
common in the world might lead these tribes to make this choice;
the lust of the eye, and the pride of life. There was much amiss
in the principle they went upon; they consulted their own
private convenience more than the public good. Thus to the
present time, many seek their own things more than the things of
Jesus Christ; and are led by worldly interests and advantages to
take up short of the heavenly Canaan.

#6-15 The proposal showed disregard to the land of Canaan,
distrust of the Lord's promise, and unwillingness to encounter
the difficulties and dangers of conquering and driving out the
inhabitants of that land. Moses is wroth with them. It ill
becomes any of God's Israel to sit down unconcerned about the
difficult and perilous concerns of their brethren, whether
public or personal. He reminds them of the fatal consequences of
the unbelief and faint-heartedness of their fathers, when they
were, as themselves, just ready to enter Canaan. If men
considered as they ought what would be the end of sin, they
would be afraid of the beginning of it.
#16-27 Here is the good effect of plain dealing. Moses, by
showing their sin, and the danger of it, brought them to their
duty, without murmuring or disputing. All men ought to consider
the interests of others as well as their own; the law of love
requires us to labour, venture, or suffer for each other as
there may be occasion. They propose that their men of war should
go ready armed before the children of Israel into the land of
Canaan, and that they should not return till the conquest of
Canaan was ended. Moses grants their request, but he warns them
of the danger of breaking their word. If you fail, you sin
against the Lord, and not against your brethren only; God will
certainly reckon with you for it. Be sure your sin will find you
out. Sin will surely find out the sinner sooner or later. It
concerns us now to find our sins out, that we may repent of
them, and forsake them, lest they find us out to our ruin.
#28-42 Concerning the settlement of these tribes, observe, that
they built the cities, that is, repaired them. They changed the
names of them; probably they were idolatrous, therefore they
should be forgotten. A spirit of selfishness, of seeking our
own, not the things of Christ, when each one ought to assist
others, is as dangerous as it is common. It is impossible to be
sincere in the faith, sensible of the goodness of God,
constrained by the love of Christ, sanctified by the power of
the Holy Ghost, and yet be indifferent to the progress of
religion, and the spiritual success of others, through love of
ease, or fear of conflict. Let then your light so shine before
men, that they may see your good works, and glorify your Father
which is in heaven.
* Encampments of the Israelites. (1-49) The Canaanites to be
destroyed. (50-56)

#1-49 This is a brief review of the travels of the children of
Israel through the wilderness. It is a memorable history. In
their travels towards Canaan they were continually on the
remove. Such is our state in this world; we have here no
continuing city, and all our removes in this world are but from
one part a desert to another. They were led to and fro, forward
and backward, yet were all the while under the direction of the
pillar of cloud and fire. God led them about, yet led them the
right way. The way God takes in bringing his people to himself
is always the best way, though it does not always seem to us the
nearest way. Former events are mentioned. Thus we ought to keep
in mind the providences of God concerning us and families, us
and our land, and the many instances of that Divine care which
has led us, and fed us, and kept us all our days hitherto. Few
periods of our lives can be thought upon, without reminding us
of the Lord's goodness, and our own ingratitude and
disobedience: his kindness leaves us without excuse for our
sins. We could not wish to travel over again the stages we have
passed, unless we could hope, by the grace of God, to shun the
sins we then committed, and to embrace such opportunities of
doing good as we have let slip. Soon will our wanderings end,
and our eternal state be fixed beyond recall; how important then
is the present moment! Happy are those whom the Lord now guides
with his counsel, and will at length receive to his glory. To
this happiness the gospel calls us. Behold now is the accepted
time, now is the day of salvation. Let sinners seize the
opportunity, and flee for refuge to the hope set before them.
Let us redeem our time, to glorify God and serve our generation;
and he will carry us safely through all, to his eternal kingdom.
#50-56 Now that they were to pass over Jordan, they were
entering again into temptation to follow idols; and they are
threatened that, if they spared either the idols or the
idolaters, their sin would certainly be their punishment. They
would foster vipers in their own bosoms. The remnant of the
Canaanites, if they made any peace with them, though but for a
time, would be pricks in their eyes, and thorns in their sides.
We must expect trouble and affliction from whatever sin we
indulge; that which we are willing should tempt us, will vex us.
It was intended that the Canaanites should be put out of the
land; but if the Israelites learned their wicked ways, they also
would be put out. Let us hear this and fear. If we do not drive
out sin, sin will drive us out. If we are not the death of our
lusts, our lusts will be the death of our souls.
* The bounds of the promised land. (1-15) Those appointed to
divide the land. (16-29)

#1-15 Canaan was of small extent; as it is here bounded, it is
but about 160 miles in length, and about 50 in breadth; yet this
was the country promised to the father of the faithful, and the
possession of the seed of Israel. This was that little spot of
ground, in which alone, for many ages, God was known. This was
the vineyard of the Lord, the garden enclosed; but as it is with
gardens and vineyards, the narrowness of the space was made up
by the fruitfulness of the soil. Though the earth is the Lord's,
and the fulness thereof, yet few know him, and serve him; but
those few are happy, because fruitful to God. Also, see how
little a share of the world God gives to his own people. Those
who have their portion in heaven, have reason to be content with
a small pittance of this earth. Yet a little that a righteous
man has, having it from the love of God, and with his blessing,
is far better and more comfortable than the riches of many
wicked.

#16-29 God here appoints men to divide the land to them. So sure
must they feel of victory and success while God fought for them,
that the persons are named who should be intrusted with the
dividing of the land.
* The cities of the Levites. (1-8) The cities of refuge, The
laws about murder. (9-34)

#1-8 The cities of the priests and Levites were not only to
accommodate them, but to place them, as religious teachers, in
several parts of the land. For though the typical service of the
tabernacle or temple was only in one place, the preaching of the
word of God, and prayer and praise, were not thus confined.
These cities were to be given out of each tribe. Each thus made
a grateful acknowledgement to God. Each tribe had the benefit of
the Levites dwelling amongst them, to teach them the knowledge
of the Lord; thus no parts of the country were left to sit in
darkness. The gospel provides that he who is taught in the word,
should communicate to him that teaches, in all good things, #Ga
6:6|. We are to free God's ministers from distracting cares, and
to leave them at leisure for the duties of their station; so
that they may be wholly employed therein, and avail themselves
of every opportunity, by acts of kindness, to gain the good-will
of the people, and to draw their attention.

#9-34 To show plainly the abhorrence of murder, and to provide
the more effectually for the punishment of the murderer, the
nearest relation of the deceased, under the title of avenger of
blood, (or the redeemer of blood,) in notorious cases, might
pursue, and execute vengeance. A distinction is made, not
between sudden anger and malice aforethought, both which are the
crime of murder; but between intentionally striking a man with
any weapon likely to cause death, and an unintentional blow. In
the latter case alone, the city of refuge afforded protection.
Murder in all its forms, and under all disguises, pollutes a
land. Alas! that so many murders, under the name of duels,
prize-fights, &c. should pass unpunished. There were six cities
of refuge; one or other might be reached in less than a day's
journey from any part of the land. To these, man-slayers might
flee for refuge, and be safe, till they had a fair trial. If
acquitted from the charge, they were protected from the avenger
of blood; yet they must continue within the bounds of the city
till the death of the high priest. Thus we are reminded that the
death of the great High Priest is the only means whereby sins
are pardoned, and sinners set at liberty. These cities are
plainly alluded to, both in the Old and New Testament, we cannot
doubt the typical character of their appointment. Turn ye to the
strong hold, ye prisoners of hope, saith the voice of mercy,
#Zec 9:12|, alluding to the city of refuge. St. Paul describes
the strong consolation of fleeing for refuge to the hope set
before us, in a passage always applied to the gracious
appointment of the cities of refuge, #Heb 6:18|. The rich
mercies of salvation, through Christ, prefigured by these
cities, demand our regard. 1. Did the ancient city rear its
towers of safety on high? See Christ raised up on the cross; and
is he not exalted at the right hand of his Father, to be a
Prince and a Saviour, to give repentance and remission of sins?
2. Does not the highway of salvation, resemble the smooth and
plain path to the city of refuge? Survey the path that leads to
the Redeemer. Is there any stumbling-block to be found therein,
except that which an evil heart of unbelief supplies for its own
fall? 3. Waymarks were set up pointing to the city. And is it
not the office of the ministers of the gospel to direct sinners
to Him? 4. The gate of the city stood open night and day. Has
not Christ declared, Him that cometh unto me I will in no wise
cast out? 5. The city of refuge afforded support to every one
who entered its walls. Those who have reached the refuge, may
live by faith on Him whose flesh is meat indeed, and whose blood
is drink indeed. 6. The city was a refuge for all. In the gospel
there is no respect of persons. That soul lives not which
deserves not Divine wrath; that soul lives not which may not in
simple faith hope for salvation and life eternal, through the
Son of God.
* The inheritance of the daughters of Zelophehad. (1-4) The
daughters of Zelophehad are to marry in their own tribe. (5-12)
Conclusion. (13)

#1-4 The heads of the tribe of Manasseh represent the evil which
might follow, if the daughters of Zelophehad should marry into
any other tribes. They sought to preserve the Divine appointment
of inheritances, and that contests and quarrels should not rise
among those who should come afterwards. It is the wisdom and
duty of those who have estates in the world, to settle them, and
to dispose of them, so that no strife and contention may arise.

#5-12 Those who consult the oracles of God, concerning the
making of their heavenly inheritance sure, shall not only be
directed what to do, but their inquiries shall be graciously
accepted. God would not have one tribe enriched at the expense
of another. Each tribe was to keep to its own inheritance. The
daughters of Zelophehad submitted to this appointment. How could
they fail to marry well, when God himself directed them? Let the
people of God learn how suitable and proper it is, like the
daughters of Israel, to be united only to their own people.
Ought not every true believer in Jesus, to be very
attentive in the near and tender relations of life, to be united
only to such as are united to the Lord? All our intentions and
inclinations ought to be subjected to the will of God, when that
is made known to us, and especially in contracting marriage.
Although the word of God allows affection and preference in this
important relation, it does not sanction that foolish,
ungovernable, and idolatrous passion, which cares not what may
be the end; but in defiance of authority, determines upon
self-gratification. All such conduct, however disguised, is
against common sense, the interests of society, the happiness of
the marriage relation, and, what is still more evil, against the
religion of Christ.
#13 These are the judgments the Lord commanded in the plains of
Moab. Most of them related to the settlement in Canaan, into
which the Israelites were now entering. Whatever new condition
God, by his providence, brings us into, we must beg him to teach
us the duties of it, and to enable us to do them, that we may do
the work of the day in its day, the duty of a place in its
place.
** This book repeats much of the history and of the laws
contained in the three foregoing books: Moses delivered it to
Israel a little before his death, both by word of mouth, that it
might affect, and by writing, that it might abide. The men of
that generation to which the law was first given were all dead,
and a new generation was sprung up, to whom God would have it
repeated by Moses himself, now they were going to possess the
land of Canaan. The wonderful love of God to his church is set
forth in this book; how he ever preserved his church for his own
mercies sake, and would still have his name called upon among
them. Such are the general outlines of this book, the whole of
which shows Moses' love for Israel, and marks him an eminent
type of the Lord Jesus Christ. Let us apply the exhortations and
persuasions to our own consciences, to excite our minds to a
believing, grateful obedience to the commands of God.

* The words Moses spake to Israel in the plains of Moab, The
promise of Canaan. (1-8) Judges provided for the people. (9-18)
Of the sending the spies-God's anger for their unbelief and
disobedience. (19-46)

#1-8 Moses spake to the people all the Lord had given him in
commandment. Horeb was but eleven days distant from
Kadesh-barnea. This was to remind them that their own bad
conduct had occasioned their tedious wanderings; that they might
the more readily understand the advantages of obedience. They
must now go forward. Though God brings his people into trouble
and affliction, he knows when they have been tried long enough.
When God commands us to go forward in our Christian course, he
sets the heavenly Canaan before us for our encouragement.

#9-18 Moses reminds the people of the happy constitution of
their government, which might make them all safe and easy, if it
was not their own fault. He owns the fulfilment of God's promise
to Abraham, and prays for the further accomplishment of it. We
are not straitened in the power and goodness of God; why should
we be straitened in our own faith and hope? Good laws were given
to the Israelites, and good men were to see to the execution of
them, which showed God's goodness to them, and the care of
Moses.

#19-46 Moses reminds the Israelites of their march from Horeb to
Kadesh-barnea, through that great and terrible wilderness. He
shows how near they were to a happy settlement in Canaan. It
will aggravate the eternal ruin of hypocrites, that they were
not far from the kingdom of God. As if it were not enough that
they were sure of their God before them, they would send men
before them. Never any looked into the Holy Land, but they must
own it to be a good land. And was there any cause to distrust
this God? An unbelieving heart was at the bottom of all this.
All disobedience to God's laws, and distrust of his power and
goodness, flow from disbelief of his word, as all true obedience
springs from faith. It is profitable for us to divide our past
lives into distinct periods; to give thanks to God for the
mercies we have received in each, to confess and seek the
forgiveness of all the sins we can remember; and thus to renew
our acceptance of God's salvation, and our surrender of
ourselves to his service. Our own plans seldom avail to good
purpose; while courage in the exercise of faith, and in the path
of duty, enables the believer to follow the Lord fully, to
disregard all that opposes, to triumph over all opposition, and
to take firm hold upon the promised blessings.
* The Edomites to be spared. (1-7) The Moabites and Ammonites to
be spared. (8-23) The Amorites to be destroyed. (24-37)

#1-7 Only a short account of the long stay of Israel in the
wilderness is given. God not only chastised them for their
murmuring and unbelief, but prepared them for Canaan; by
humbling them for sin, teaching them to mortify their lusts, to
follow God, and to comfort themselves in him. Though Israel may
be long kept waiting for deliverance and enlargement, it will
come at last. Before God brought Israel to destroy their enemies
in Canaan, he taught them to forgive their enemies in Edom. They
must not, under pretence of God's covenant and conduct, think to
seize all they could lay hands on. Dominion is not founded in
grace. God's Israel shall be well placed, but must not expect to
be placed alone in the midst of the earth. Religion must never
be made a cloak for injustice. Scorn to be beholden to Edomites,
when thou hast an all-sufficient God to depend upon. Use what
thou hast, use it cheerfully. Thou hast experienced the care of
the Divine providence, never use any crooked methods for thy
supply. All this is equally to be applied to the experience of
the believer.
#8-23 We have the origin of the Moabites, Edomites, and
Ammonites. Moses also gives an instance older than any of these;
the Caphtorims drove the Avims out of their country. These
revolutions show what uncertain things worldly possessions are.
It was so of old, and ever will be so. Families decline, and
from them estates are transferred to families that increase; so
little continuance is there in these things. This is recorded to
encourage the children of Israel. If the providence of God has
done this for Moabites and Ammonites, much more would his
promise do it for Israel, his peculiar people. Cautions are
given not to meddle with Moabites and Ammonites. Even wicked men
must not be wronged. God gives and preserves outward blessings
to wicked men; these are not the best things, he has better in
store for his own children.

#24-37 God tried his people, by forbidding them to meddle with
the rich countries of Moab and Ammon. He gives them possession
of the country of the Amorites. If we keep from what God
forbids, we shall not lose by our obedience. The earth is the
Lord's and the fulness thereof; and he gives it to whom he
pleases; but when there is no express direction, none can plead
his grant for such proceedings. Though God assured the
Israelites that the land should be their own, yet they must
contend with the enemy. What God gives we must endeavour to get.
What a new world did Israel now come into! Much more joyful will
the change be, which holy souls will experience, when they
remove out of the wilderness of this world to the better
country, that is, the heavenly, to the city that has
foundations. Let us, by reflecting upon God's dealings with his
people Israel, be led to meditate upon our years spent in
vanity, through our transgressions. But happy are those whom
Jesus has delivered from the wrath to come. To whom he hath
given the earnest of his Spirit in their hearts. Their
inheritance cannot be affected by revolutions of kingdoms, or
changes in earthly possessions.
* The conquest of Og king of Bashan. (1-11) The land of Gilead
and Bashan. (12-20) Moses encourages Joshua. (21-29)

# 1-11 Og was very powerful, but he did not take warning by the
ruin of Sihon, and desire conditions of peace. He trusted his
own strength, and so was hardened to his destruction. Those not
awakened by the judgments of God on others, ripen for the like
judgments on themselves.

#12-20 This country was settled on the Reubenites, Gadites, and
half the tribe of Manasseh: see #Nu 32|. Moses repeats the
condition of the grant to which they agreed. When at rest, we
should desire to see our brethren at rest too, and should be
ready to do what we can towards it; for we are not born for
ourselves, but are members one of another.
#21-29 Moses encouraged Joshua, who was to succeed him. Thus the
aged and experienced in the service of God, should do all they
can to strengthen the hands of those who are young, and setting
out in religion. Consider what God has done, what God has
promised. If God be for us, who can be against us, so as to
prevail? We reproach our Leader if we follow him trembling.
Moses prayed, that, if it were God's will, he might go before
Israel, over Jordan into Canaan. We should never allow any
desires in our hearts, which we cannot in faith offer up to God
by prayer. God's answer to this prayer had a mixture of mercy
and judgment. God sees it good to deny many things we desire. He
may accept our prayers, yet not grant us the very things we pray
for. It God does not by his providence give us what we desire,
yet if by his grace he makes us content without, it comes to
much the same. Let it suffice thee to have God for thy Father,
and heaven for thy portion, though thou hast not every thing
thou wouldst have in the world. God promised Moses a sight of
Canaan from the top of Pisgah. Though he should not have the
possession of it, he should have the prospect of it. Even great
believers, in this present state, see heaven but at a distance.
God provided him a successor. It is a comfort to the friends of
the church of Christ, to see God's work likely to be carried on
by others, when they are silent in the dust. And if we have the
earnest and prospect of heaven, let these suffice us; let us
submit to the Lord's will, and speak no more to Him of matters
which he sees good to refuse us.
* Earnest exhortations to obedience, and dissuasives from
idolatry. (1-23) Warnings against disobedience, and promises of
mercy. (24-40) Cities of refuge appointed. (41-49)

#1-23 The power and love of God to Israel are here made the
ground and reason of a number of cautions and serious warnings;
and although there is much reference to their national covenant,
yet all may be applied to those who live under the gospel. What
are laws made for but to be observed and obeyed? Our obedience
as individuals cannot merit salvation; but it is the only
evidence that we are partakers of the gift of God, which is
eternal life through Jesus Christ. Considering how many
temptations we are compassed with, and what corrupt desires we
have in our bosoms, we have great need to keep our hearts with
all diligence. Those cannot walk aright, who walk carelessly.
Moses charges particularly to take heed of the sin of idolatry.
He shows how weak the temptation would be to those who thought
aright; for these pretended gods, the sun, moon, and stars, were
only blessings which the Lord their God had imparted to all
nations. It is absurd to worship them; shall we serve those that
were made to serve us? Take heed lest ye forget the covenant of
the Lord your God. We must take heed lest at any time we forget
our religion. Care, caution, and watchfulness, are helps against
a bad memory.
#24-40 Moses urged the greatness, glory, and goodness of God.
Did we consider what a God he is with whom we have to do, we
should surely make conscience of our duty to him, and not dare
to sin against him. Shall we forsake a merciful God, who will
never forsake us, if we are faithful unto him? Whither can we
go? Let us be held to our duty by the bonds of love, and
prevailed with by the mercies of God to cleave to him. Moses
urged God's authority over them, and their obligations to him.
In keeping God's commandments they would act wisely for
themselves. The fear of the Lord, that is wisdom. Those who
enjoy the benefit of Divine light and laws, ought to support
their character for wisdom and honour, that God may be glorified
thereby. Those who call upon God, shall certainly find him
within call, ready to give an answer of peace to every prayer of
faith. All these statutes and judgments of the Divine law are
just and righteous, above the statutes and judgments of any of
the nations. What they saw at mount Sinai, gave an earnest of
the day of judgment, in which the Lord Jesus shall be revealed
in flaming fire. They must also remember what they heard at
mount Sinai. God manifests himself in the works of the creation,
without speech or language, yet their voice is heard, #Ps
19:1,3|; but to Israel he made himself known by speech and
language, condescending to their weakness. The rise of this
nation was quite different from the origin of all other nations.
See the reasons of free grace; we are not beloved for our own
sakes, but for Christ's sake. Moses urged the certain benefit
and advantage of obedience. This argument he had begun with,
ver. #1|, That ye may live, and go in and possess the land; and
this he concludes with, ver. #40|, That it may go well with
thee, and with thy children after thee. He reminds them that
their prosperity would depend upon their piety. Apostasy from
God would undoubtedly be the ruin of their nation. He foresees
their revolt from God to idols. Those, and those only, shall
find God to their comfort, who seek him with all their heart.
Afflictions engage and quicken us to seek God; and, by the grace
of God working with them, many are thus brought back to their
right mind. When these things are come upon thee, turn to the
Lord thy God, for thou seest what comes of turning from him. Let
all the arguments be laid together, and then say, if religion
has not reason on its side. None cast off the government of
their God, but those who first abandon the understanding of a
man.
#41-49 Here is the introduction to another discourse, or sermon,
Moses preached to Israel, which we have in the following
chapters. He sets the law before them, as the rule they were to
work by, the way they were to walk in. He sets it before them,
as the glass in which they were to see their natural face, that,
looking into this perfect law of liberty, they might continue
therein. These are the laws, given when Israel was newly come
out of Egypt; and they were now repeated. Moses gave these laws
in charge, while they encamped over against Beth-peor, an idol
place of the Moabites. Their present triumphs were a powerful
argument for obedience. And we should understand our own
situation as sinners, and the nature of that gracious covenant
to which we are invited. Therein greater things are shown to us
than ever Israel saw from mount Sinai; greater mercies are given
to us than they experienced in the wilderness, or in Canaan. One
speaks to us, who is of infinitely greater dignity than Moses;
who bare our sins upon the cross; and pleads with us by His
dying love.
* The covenant in Horeb. (1-5) The ten commandments repeated.
(6-22) The request of the people that the law might be delivered
through Moses. (23-33)

#1-5 Moses demands attention. When we hear the word of God we
must learn it; and what we have learned we must put in practice,
for that is the end of hearing and learning; not to fill our
heads with notions, or our mouths with talk, but to direct our
affections and conduct.

#6-22 There is some variation here from #Ex 20| as between the
Lord's prayer in #Mt 6| and #Lu 11|. It is more necessary that
we tie ourselves to the things, than to the words unalterably.
The original reason for hallowing the sabbath, taken from God's
resting from the work of creation on the seventh day, is not
here mentioned. Though this ever remains in force, it is not the
only reason. Here it is taken from Israel's deliverance out of
Egypt; for that was typical of our redemption by Jesus Christ,
in remembrance of which the Christian sabbath was to be
observed. In the resurrection of Christ we were brought into the
glorious liberty of the children of God, with a mighty hand, and
an outstretched arm. How sweet is it to a soul truly distressed
under the terrors of a broken law, to hear the mild and
soul-reviving language of the gospel!

#23-33 Moses refers to the consternation caused by the terror
with which the law was given. God's appearances have always been
terrible to man, ever since the fall; but Christ, having taken
away sin, invites us to come boldly to the throne of grace. They
were in a good mind, under the strong convictions of the word
they heard. Many have their consciences startled by the law who
have them not purified; fair promises are extorted from them,
but no good principles are fixed and rooted in them. God
commended what they said. He desires the welfare and salvation
of poor sinners. He has given abundant proof that he does so; he
gives us time and space to repent. He has sent his Son to redeem
us, promised his Spirit to those who pray for him, and has
declared that he has no pleasure in the ruin of sinners. It
would be well with many, if there were always such a heart in
them, as there seems to be sometimes; when they are under
conviction of sin, or the rebukes of providence, or when they
come to look death in the face. The only way to be happy, is to
be holy. Say to the righteous, It shall be well with them. Let
believers make it more and more their study and delight, to do
as the Lord God hath commanded.
* A persuasive to obedience. (1-3) An exhortation to obedience.
(4,5) Obedience taught. (6-16) General precepts, Instructions to
be given to their children. (17-25)

#1-3 In this and the like passages, the "commandments" seem to
denote the moral law, the "statues" the ceremonial law, and the
"judgments" the law by which the judges decided. Moses taught
the people all that, and that only, which God commanded him to
teach. Thus Christ's ministers are to teach his churches all he
has commanded, neither more nor less, #Mt 28:20|. The fear of
God in the heart will be the most powerful principle of
obedience. It is highly desirable that not we only, but our
children, and our children's children, may fear the Lord.
Religion and righteousness advance and secure the prosperity of
any people.

#4,5 Here is a brief summary of religion, containing the first
principles of faith and obedience. Jehovah our God is the only
living and true God; he only is God, and he is but One God. Let
us not desire to have any other. The three-fold mention of the
Divine names, and the plural number of the word translated God,
seem plainly to intimate a Trinity of persons, even in this
express declaration of the unity of the Godhead. Happy those who
have this one Lord for their God. It is better to have one
fountain than a thousand cisterns; one all-sufficient God than a
thousand insufficient friends. This is the first and great
commandment of God's law, that we love him; and that we do all
parts of our duty to him from a principle of love; My son, give
me thine heart. We are to love God with all our heart, and soul,
and might. That is, 1. With a sincere love; not in word and
tongue only, but inwardly in truth. 2. With a strong love. He
that is our All, must have our all, and none but he. 3. With a
superlative love; we must love God above any creature whatever,
and love nothing but what we love for him. 4. With an
intelligent love. To love him with all the heart, and with all
the understanding, we must see good cause to love him. 5. With
an entire love; he is ONE, our hearts must be united in his
love. Oh that this love of God may be shed abroad in our hearts!
#6-16 Here are means for maintaining and keeping up religion in
our hearts and houses. 1. Meditation. God's words must be laid
up in our hearts, that our thoughts may be daily employed about
them. 2. The religious education of children. Often repeat these
things to them. Be careful and exact in teaching thy children.
Teach these truths to all who are any way under thy care. 3.
Pious discourse. Thou shalt talk of these things with due
reverence and seriousness, for the benefit not only of thy
children, but of thy servants, thy friends and companions. Take
all occasions to discourse with those about thee, not of matters
of doubtful disputation, but of the plain truths and laws of
God, and the things that belong to our peace. 4. Frequent
reading of the word. God appointed them to write sentences of
the law upon their walls, and in scrolls of parchment to be worn
about their wrists. This seems to have been binding in the
letter of it to the Jews, as it is to us in the intent of it;
which is, that we should by all means make the word of God
familiar to us; that we may have it ready to use upon all
occasions, to restrain us from sin, and direct us in duty. We
must never be ashamed to own our religion, nor to own ourselves
under its check and government. Here is a caution not to forget
God in a day of prosperity and plenty. When they came easily by
the gift, they would be apt to grow secure, and unmindful of the
Giver. Therefore be careful, when thou liest safe and soft, lest
thou forget the Lord. When the world smiles, we are apt to make
court to it, and expect our happiness in it, and so we forget
Him who is our only portion and rest. There is need of great
care and caution at such a time. Then beware; being warned of
your danger, stand upon your guard. Thou shalt not tempt the
Lord thy God; neither by despairing of his power and goodness,
while we keep in the way of our duty; nor by presuming upon it,
when we turn aside out of that way.

#17-25 Moses gives charge to keep God's commandments. Negligence
will ruin us; but we cannot be saved without diligence. It is
our interest, as well as our duty, to be religious. It will be
our life. Godliness has the promise of the continuance and
comfort of the life that now is, as far as it is for God's
glory. It will be our righteousness. It is only through the
Mediator we can be righteous before God. The knowledge of the
spirituality and excellency of the holy law of God, is suited to
show sinful man his need of a Saviour, and to prepare his heart
to welcome a free salvation. The gospel honours the law, not
only in the perfect obedience of the Son of God, the Lord Jesus
Christ; but in that it is a plan for bringing back apostate
rebels and enemies, by repentance, faith, forgiveness, and
renewing grace, to love God above all things, even in this
world; and in the world above, to love him perfectly, even as
angels love him.
* Intercourse with the Canaanites forbidden. (1-11) Promises if
they were obedient. (12-26)

#1-11 Here is a strict caution against all friendship and
fellowship with idols and idolaters. Those who are in communion
with God, must have no communication with the unfruitful works
of darkness. Limiting the orders to destroy, to the nations here
mentioned, plainly shows that after ages were not to draw this
into a precedent. A proper understanding of the evil of sin, and
of the mystery of a crucified Saviour, will enable us to
perceive the justice of God in all his punishments, temporal and
eternal. We must deal decidedly with our lusts that war against
our souls; let us not show them any mercy, but mortify, and
crucify, and utterly destroy them. Thousands in the world that
now is, have been undone by ungodly marriages; for there is more
likelihood that the good will be perverted, than that the bad
will be converted. Those who, in choosing yoke-fellows, keep not
within the bounds of a profession of religion, cannot promise
themselves helps meet for them.

#12-26 We are in danger of having fellowship with the works of
darkness if we take pleasure in fellowship with those who do
such works. Whatever brings us into a snare, brings us under a
curse. Let us be constant to our duty, and we cannot question
the constancy of God's mercy. Diseases are God's servants; they
go where he sends them, and do what he bids them. It is
therefore good for the health of our bodies, thoroughly to
mortify the sin of our souls; which is our rule of duty. Yet sin
is never totally destroyed in this world; and it actually
prevails in us much more than it would do, if we were watchful
and diligent. In all this the Lord acts according to the counsel
of his own will; but that counsel being hid from us, forms no
excuse for our sloth and negligence, of which it is in no degree
the cause. We must not think, that because the deliverance of
the church, and the destruction of the enemies of the soul, are
not done immediately, therefore they will never be done. God
will do his own work in his own method and time; and we may be
sure that they are always the best. Thus corruption is driven
out of the hearts of believers by little and little. The work of
sanctification is carried on gradually; but at length there will
be a complete victory. Pride, security, and other sins that are
common effects of prosperity, are enemies more dangerous than
beasts of the field, and more apt to increase upon us.
* Exhortations and cautions, enforced by the Lord's former
dealings with Israel, and his promises. (1-9) Exhortations and
cautions further enforced. (10-20)

#1-9 Obedience must be, 1. Careful, observe to do; 2. Universal,
to do all the commandments; and 3. From a good principle, with a
regard to God as the Lord, and their God, and with a holy fear
of him. To engage them to this obedience, Moses directs them to
look back. It is good to remember all the ways, both of God's
providence and grace, by which he has led us through this
wilderness, that we may cheerfully serve him and trust in him.
They must remember the straits they were sometimes brought into,
for mortifying their pride, and manifesting their perverseness;
to prove them, that they and others might know all that was in
their heart, and that all might see that God chose them, not for
any thing in them which might recommend them to his favour. They
must remember the miraculous supplies of food and raiment
granted them. Let none of God's children distrust their Father,
nor take any sinful course for the supply of their necessities.
Some way or other, God will provide for them in the way of duty
and honest diligence, and verily they shall be fed. It may be
applied spiritually; the word of God is the food of the soul.
Christ is the word of God; by him we live. They must also
remember the rebukes they had been under, and not without need.
This use we should make of all our afflictions; by them let us
be quickened to our duty. Moses also directs them to look
forward to Canaan. Look which way we will, both to look back and
to look forward, will furnish us with arguments for
obedience. Moses saw in that land a type of the better country.
The gospel church is the New Testament Canaan, watered with the
Spirit in his gifts and graces, planted with trees of
righteousness, bearing fruits of righteousness. Heaven is the
good land, in which nothing is wanting, and where is fulness of
joy.
#10-20 Moses directs to the duty of a prosperous condition. Let
them always remember their Benefactor. In everything we must
give thanks. Moses arms them against the temptations of a
prosperous condition. When men possess large estates, or are
engaged in profitable business, they find the temptation to
pride, forgetfulness of God, and carnal-mindedness, very strong;
and they are anxious and troubled about many things. In this the
believing poor have the advantage; they more easily perceive
their supplies coming from the Lord in answer to the prayer of
faith; and, strange as it may seem, they find less difficulty in
simply trusting him for daily bread. They taste a sweetness
therein, which is generally unknown to the rich, while they are
also freed from many of their temptations. Forget not God's
former dealings with thee. Here is the great secret of Divine
Providence. Infinite wisdom and goodness are the source of all
the changes and trials believers experience. Israel had many
bitter trials, but it was "to do them good." Pride is natural to
the human heart. Would one suppose that such a people, after
their slavery at the brick-kilns, should need the thorns of the
wilderness to humble them? But such is man! And they were proved
that they might be humbled. None of us live a single week
without giving proofs of our weakness, folly, and depravity. To
broken-hearted souls alone the Saviour is precious indeed.
Nothing can render the most suitable outward and inward trials
effectual, but the power of the Spirit of God. See here how
God's giving and our getting are reconciled, and apply it to
spiritual wealth. All God's gifts are in pursuance of his
promises. Moses repeats the warning he had often given of the
fatal consequences of forsaking God. Those who follow others in
sin, will follow them to destruction. If we do as sinners do, we
must expect to fare as sinners fare.
* The Israelites not to think their success came by their own
worthiness. (1-6) Moses reminds the Israelites of their
rebellions. (7-29)

#1-6 Moses represents the strength of the enemies they were now
to encounter. This was to drive them to God, and engage their
hope in him. He assures them of victory, by the presence of God
with them. He cautions them not to have the least thought of
their own righteousness, as if that procured this favour at
God's hand. In Christ we have both righteousness and strength;
in Him we must glory, not in ourselves, nor in any sufficiency
of our own. It is for the wickedness of these nations that God
drives them out. All whom God rejects, are rejected for their
own wickedness; but none whom he accepts are accepted for their
own righteousness. Thus boasting is for ever done away: see #Eph
2:9,11,12|.

#7-29 That the Israelites might have no pretence to think that
God brought them to Canaan for their righteousness, Moses shows
what a miracle of mercy it was, that they had not been destroyed
in the wilderness. It is good for us often to remember against
ourselves, with sorrow and shame, our former sins; that we may
see how much we are indebted to free grace, and may humbly own
that we never merited any thing but wrath and the curse at God's
hand. For so strong is our propensity to pride, that it will
creep in under one pretence or another. We are ready to fancy
that our righteousness has got for us the special favour of the
Lord, though in reality our wickedness is more plain than our
weakness. But when the secret history of every man's life shall
be brought forth at the day of judgment, all the world will be
proved guilty before God. At present, One pleads for us before
the mercy-seat, who not only fasted, but died upon the cross for
our sins; through whom we may approach, though self-condemned
sinners, and beseech for undeserved mercy and for eternal life,
as the gift of God in Him. Let us refer all the victory, all the
glory, and all the praise, to Him who alone bringeth salvation.
* God's mercies to Israel after their rebellion. (1-11) An
exhortation to obedience. (12-22)

#1-11 Moses reminded the Israelites of God's great mercy to
them, notwithstanding their provocations. There were four things
in and by which the Lord showed himself reconciled to Israel.
God gave them his law. Thus God has intrusted us with Bibles,
sabbaths, and sacraments, as tokens of his presence and favour.
God led them forward toward Canaan. He appointed a standing
ministry among them for holy things. And now, under the gospel,
when the pouring forth of the Spirit is more plentiful and
powerful, the succession is kept up by the Spirit's work on
men's hearts, qualifying and making some willing for that work
in every age. God accepted Moses as an advocate or intercessor
for them, and therefore appointed him to be their prince and
leader. Moses was a type of Christ, who ever lives, pleading for
us, and has all power in heaven and in earth.
#12-22 We are here taught our duty to God in our principles and
our practices. We must fear the Lord our God. We must love him,
and delight in communion with him. We must walk in the ways in
which he has appointed us to walk. We must serve him with all
our heart and soul. What we do in his service we must do
cheerfully, and with good will. We must keep his commandments.
There is true honour and pleasure in obedience. We must give
honour to God; and to him we must cleave, as one we love and
delight in, trust in, and from whom we have great expectations.
We are here taught our duty to our neighbour. God's common gifts
to mankind oblige us to honour all men. And those who have
themselves been in distress, and have found mercy with God,
should be ready to show kindness to those who are in the like
distress. We are here taught our duty to ourselves. Circumcise
your hearts. Cast away all corrupt affections and inclinations,
which hinder you from fearing and loving God. By nature we do
not love God. This is original sin, the source whence our
wickedness proceeds; and the carnal mind is enmity against God,
for it is not subject to the law of God, neither indeed can be;
so then they that are in the flesh cannot please God, #Ro
8:5-9|. Let us, without delay or reserve, come and cleave to our
reconciled God in Jesus Christ, that we may love, serve, and
obey him acceptably, and be daily changed into his image, from
glory to glory, by the Spirit of the Lord. Consider the
greatness and glory of God; and his goodness and grace; these
persuade us to our duty. Blessed Spirit! Oh for thy purifying,
persevering, and renewing influences, that being called out of
the state of strangers, such as our fathers were, we may be
found among the number of the children of God, and that our lot
may be among the saints.
* The great work God wrought for Israel. (1-7) Promises and
threatenings. (8-17) Careful study of God's word requisite.
(18-25) The blessings and the curse set forth. (26-32)

#1-7 Observe the connection of these two; Thou shalt love the
Lord, and keep his charge. Love will work in obedience, and that
only is acceptable obedience which flows from a principle of
love, #1Jo 5:3|. Moses recounts some of the great and terrible
works of God which their eyes had seen. What our eyes have seen,
especially in our early days, should affect us, and make us
better long afterwards.

#8-17 Moses sets before them, for the future, life and death,
the blessing and the curse, according as they did or did not
keep God's commandment. Sin tends to shorten the days of all
men, and to shorten the days of a people's prosperity. God will
bless them with an abundance of all good things, if they would
love him and serve him. Godliness has the promise of the life
that now is; but the favour of God shall put gladness into the
heart, more than the increase of corn, and wine, and oil. Revolt
from God to idols would certainly be their ruin. Take heed that
your hearts be not deceived. All who forsake God to set their
affection upon any creature, will find themselves wretchedly
deceived, to their own destruction; and this will make it worse,
that it was for want of taking heed.

#18-25 Let all be directed by the three rules here given. 1. Let
our hearts be filled with the word of God. There will not be
good practices in the life, unless there be good thoughts, good
affections, and good principles in the heart. 2. Let our eyes be
fixed upon the word of God, having constant regard to it as the
guide of our way, as the rule of our work, #Ps 119:30|. 3. Let
our tongues be employed about the word of God. Nor will any
thing do more to cause prosperity, and keeping up religion in a
nation, than the good education of children.

#26-32 Moses sums up all the arguments for obedience in two
words, the blessing and the curse. He charged the people to
choose which they would have. Moses then appointed a public and
solemn proclamation of the blessing and curse, to be made upon
the two mountains of Gerizim and Ebal. We have broken the law,
and are under its curse, without remedy from ourselves. In
mercy, the gospel again sets before us a blessing and a curse. A
blessing, if we obey the call to repentance, to faith in Christ,
and newness of heart and life through him; an awful curse, if we
neglect so great salvation. Let us thankfully welcome these glad
tidings of great joy; and let us not harden our hearts, but hear
this voice of God while it is called to-day, and while he
invites us to come to him upon a mercy-seat. Let us be diligent
to make our calling and election sure.
* Monuments of idolatry to be destroyed. (1-4) The place of
God's service to be kept. (5-32)

#1-4 Moses comes to the statutes he had to give in charge to
Israel; and begins with such as relate to the worship of God.
The Israelites are charged not to bring the rites and usages of
idolaters into the worship of God; not under colour of making it
better. We cannot serve God and mammon; nor worship the true God
and idols; nor depend upon Christ Jesus and upon superstitious
or self-righteous confidences.
#5-32 The command to bring ALL the sacrifices to the door of the
tabernacle, was now explained with reference to the promised
land. As to moral service, then, as now, men might pray and
worship every where, as they did in their synagogues. The place
which God would choose, is said to be the place where he would
put his name. It was to be his habitation, where, as King of
Israel, he would be found by all who reverently sought him. Now,
under the gospel, we have no temple or altar that sanctifies the
gift but Christ only: and as to the places of worship, the
prophets foretold that in every place the spiritual incense
should be offered, #Mal 1:11|. Our Saviour declared, that those
are accepted as true worshippers, who worship God in sincerity
and truth, without regard either to this mountain or Jerusalem,
#Joh 4:21|. And a devout Israelite might honour God, keep up
communion with him, and obtain mercy from him, though he had no
opportunity of bringing a sacrifice to his altar. Work for God
should be done with holy joy and cheerfulness. Even children and
servants must rejoice before God; the services of religion are
to be a pleasure, and not a task or drudgery. It is the duty of
people to be kind to their ministers, who teach them well, and
set them good examples. As long as we live, we need their
assistance, till we come to that world where ordinances will not
be needed. Whether we eat or drink, or whatever we do, we are
commanded to do all to the glory of God. And we must do all in
the name of the Lord Jesus Christ, giving thanks to the Father
through him. They must not even inquire into the modes and forms
of idolatrous worship. What good would it do them to know those
depths of Satan? And our inward satisfaction will be more and
more, as we abound in love and good works, which spring from
faith and the in-dwelling Spirit of Christ.
* Enticers to idolatry to be put to death. (1-5) Relations who
entice to idolatry not to be spared. (6-11) Idolatrous cities
not to be spared. (12-18)

#1-5 Moses had cautioned against the peril that might arise from
the Canaanites. Here he cautions against the rise of idolatry
among themselves. It is needful for us to be well acquainted
with the truths and precepts of the Bible; for we may expect to
be proved by temptations of evil under the appearance of good,
of error in the guise of truth; nor can any thing rightly oppose
such temptations, but the plain, express testimony of God's word
to the contrary. And it would be a proof of sincere affection
for God, that, notwithstanding specious pretences, they should
not be wrought upon to forsake God, and follow other gods to
serve them.
#6-11 It is the policy of Satan to try to lead us to evil by
those whom we love, whom we least suspect of any ill design, and
whom we are desirous to please, and apt to conform to. The
enticement here is supposed to come from a brother or child, who
are near by nature; from a wife or friend, who are near by
choice, and are to us as our souls. But it is our duty to prefer
God and religion, before the nearest and dearest friends we have
in the world. We must not, to please our friends, break God's
law. Thou shalt not consent to him, nor go with him, not for
company, or curiosity, not to gain his affections. It is a
general rule, If sinners entice thee, consent thou not, #Pr
1:10|. And we must not hinder the course of God's justice.

#12-18 Here is the case of a city revolting from the God of
Israel, and serving other gods. The crime is supposed to be
committed by one of the cities of Israel. Even when they were
ordered to preserve their religion by force, yet they were not
allowed to bring others to it by fire and sword. Spiritual
judgments under the Christian dispensation are more terrible
than the execution of criminals; we have not less cause than the
Israelites had, to fear the Divine wrath. Let us then fear the
spiritual idolatry of covetousness, and the love of worldly
pleasure; and be careful not to countenance them in our
families, by our example or by the education of our children.
May the Lord write his law and truth in our hearts, there set up
his throne, and shed abroad his love!
* The Israelites to distinguish themselves from other nations.
(1-21) Respecting the application of tithes. (22-29)

#1-21 Moses tells the people of Israel how God had given them
three distinguishing privileges, which were their honour, and
figures of those spiritual blessings in heavenly things, with
which God has in Christ blessed us. Here is election; "The Lord
hath chosen thee." He did not choose them because they were by
their own acts a peculiar people to him above other nations, but
he chose them that they might be so by his grace; and thus were
believers chosen, #Eph 1:4|. Here is adoption; "Ye are the
children of the Lord your God;" not because God needed children,
but because they were orphans, and needed a father. Every
spiritual Israelite is indeed a child of God, a partaker of his
nature and favour. Here is sanctification; "Thou art a holy
people." God's people are required to be holy, and if they are
holy, they are indebted to the grace God which makes them so.
Those whom God chooses to be his children, he will form to be a
holy people, and zealous of good works. They must be careful to
avoid every thing which might disgrace their profession, in the
sight of those who watch for their halting. Our heavenly Father
forbids nothing but for our welfare. Do thyself no harm; do not
ruin thy health, thy reputation, thy domestic comforts, thy
peace of mind. Especially do not murder thy soul. Do not be the
vile slave of thy appetites and passions. Do not render all
around thee miserable, and thyself wretched; but aim at that
which is most excellent and useful. The laws which regarded many
sorts of flesh as unclean, were to keep them from mingling with
their idolatrous neighbours. It is plain in the gospel, that
these laws are now done away. But let us ask our own hearts, Are
we of the children of the Lord our God? Are we separate from the
ungodly world, in being set apart to God's glory, the purchase
of Christ's blood? Are we subjects of the work of the Holy
Ghost? Lord, teach us from these precepts how pure and holy all
thy people ought to live!
#22-29 A second portion from the produce of their land was
required. The whole appointment evidently was against the
covetousness, distrust, and selfishness of the human heart. It
promoted friendliness, liberality, and cheerfulness, and raised
a fund for the relief of the poor. They were taught that their
worldly portion was most comfortably enjoyed, when shared with
their brethren who were in want. If we thus serve God, and do
good with what we have, it is promised that the Lord our God
will bless us in all the works of our land. The blessing of God
is all to our outward prosperity; and without that blessing, the
work of our hands will bring nothing to pass. The blessing
descends upon the working hand. Expect not that God should bless
thee in thy idleness and love of ease. And it descends upon the
giving hand. He who thus scatters, certainly increases; and to
be free and generous in the support of religion, and any good
work, is the surest and safest way of thriving.
* The year of release. (1-11) Concerning the release of
servants. (12-18) Respecting the firstlings of cattle. (19-23)

#1-11 This year of release typified the grace of the gospel, in
which is proclaimed the acceptable year of the Lord; and by
which we obtain the release of our debts, that is, the pardon of
our sins. The law is spiritual, and lays restraints upon the
thoughts of the heart. We mistake, if we think thoughts are free
from God's knowledge and check. That is a wicked heart indeed,
which raises evil thoughts from the good law of God, as theirs
did, who, because God had obliged them to the charity of
forgiving, denied the charity of giving. Those who would keep
from the act of sin, must keep out of their minds the very
thought of sin. It is a dreadful thing to have the cry of the
poor justly against us. Grudge not a kindness to thy brother;
distrust not the providence of God. What thou doest, do freely,
for God loves a cheerful giver, #2Co 9:7|.

#12-18 Here the law concerning Hebrew servants is repeated.
There is an addition, requiring the masters to put some small
stock into their servants' hands to set up with for themselves,
when sent out of their servitude, wherein they had received no
wages. We may expect family blessings, the springs of family
prosperity, when we make conscience of our duty to our family
relations. We are to remember that we are debtors to Divine
justice, and have nothing to pay with. That we are slaves, poor,
and perishing. But the Lord Jesus Christ, by becoming poor, and
by shedding his blood, has made a full and free provision for
the payment of our debts, the ransom of our souls, and the
supply of all our wants. When the gospel is clearly preached,
the acceptable year of the Lord is proclaimed; the year of
release of our debts, of the deliverance of our souls, and of
obtaining rest in him. And as faith in Christ and love to him
prevail, they will triumph over the selfishness of the heart,
and over the unkindness of the world, doing away the excuses
that rise from unbelief, distrust, and covetousness.

#19-23 Here is a direction what to do with the firstlings. We
are not now limited as the Israelites were; we make no
difference between a first calf, or lamb, and the rest. Let us
then look to the gospel meaning of this law, devoting ourselves
and the first of our time and strength to God; and using all our
comforts and enjoyments to his praise, and under the direction
of his law, as we have them all by his gift.
* The yearly feasts. (1-17) Of judges, Groves and images
forbidden. (18-22)

#1-17 The laws for the three yearly feasts are here repeated;
that of the Passover, that of the Pentecost, that of
Tabernacles; and the general law concerning the people's
attendance. Never should a believer forget his low estate of
guilt and misery, his deliverance, and the price it cost the
Redeemer; that gratitude and joy in the Lord may be mingled with
sorrow for sin, and patience under the tribulations in his way
to the kingdom of heaven. They must rejoice in their receivings
from God, and in their returns of service and sacrifice to him;
our duty must be our delight, as well as our enjoyment. If those
who were under the law must rejoice before God, much more we
that are under the grace of the gospel; which makes it our duty
to rejoice evermore, to rejoice in the Lord always. When we
rejoice in God ourselves, we should do what we can to assist
others also to rejoice in him, by comforting the mourners, and
supplying those who are in want. All who make God their joy, may
rejoice in hope, for He is faithful that has promised.

#18-22 Care is taken for the due administration of justice. All
personal regards must be laid aside, so that right is done to
all, and wrong to none. Care is taken to prevent following the
idolatrous customs of the heathen. Nothing belies God more, or
tends more to corrupt the minds of men, than representing and
worshipping, by an image, that God, who is an almighty and
eternal Spirit, present every where. Alas! even in gospel days,
and under a better dispensation, established upon better
promises, there is a tendency to set up idols, under one form or
another, in the human heart.
* All sacrifices to be perfect, Idolaters must be slain. (1-7)
Difficult controversies. (8-13) The choice of a king, His
duties. (14-20)

#1-7 No creature which had any blemish was to be offered in
sacrifice to God. We are thus called to remember the perfect,
pure, and spotless sacrifice of Christ, and reminded to serve
God with the best of our abilities, time, and possession, or our
pretended obedience will be hateful to him. So great a
punishment as death, so remarkable a death as stoning, must be
inflicted on the Jewish idolater. Let all who in our day set up
idols in their hearts, remember how God punished this crime in
Israel.

#8-13 Courts of judgment were to be set up in every city. Though
their judgment had not the Divine authority of an oracle, it was
the judgment of wise, prudent, experienced men, and had the
advantage of a Divine promise.

#14-20 God himself was in a particular manner Israel's King; and
if they set another over them, it was necessary that he should
choose the person. Accordingly, when the people desired a king,
they applied to Samuel, a prophet of the Lord. In all cases,
God's choice, if we can but know it, should direct, determine,
and overrule ours. Laws are given for the prince that should be
elected. He must carefully avoid every thing that would turn him
from God and religion. Riches, honours, and pleasures, are three
great hindrances of godliness, (the lusts of the flesh, the
lusts of the eye, and the pride of life,) especially to those in
high stations; against these the king is here warned. The king
must carefully study the law of God, and make that his rule; and
having a copy of the Scriptures of his own writing, must read
therein all the days of his life. It is not enough to have
Bibles, but we must use them, use them daily, as long as we
live. Christ's scholars never learn above their Bibles, but will
have constant occasion for them, till they come to that world
where knowledge and love will be made perfect. The king's
writing and reading were as nothing, if he did not practise what
he wrote and read. And those who fear God and keep his
commandments, will fare the better for it even in this world.
* A provision respecting Levites. (1-8) The abominations of the
Canaanites to be avoided. (9-14) Christ the great Prophet.
(15-22)

#1-8 Care is taken that the priests entangle not themselves with
the affairs of this life, nor enrich themselves with the wealth
of this world; they have better things to mind. Care is likewise
taken that they want not the comforts and conveniences of this
life. The people must provide for them. He that has the benefit
of solemn religious assemblies, ought to give help for the
comfortable support of those that minister in such assemblies.
#9-14 Was it possible that a people so blessed with Divine
institutions, should ever be in any danger of making those their
teachers whom God had made their captives? They were in danger;
therefore, after many like cautions, they are charged not to do
after the abominations of the nations of Canaan. All reckoning
of lucky or unlucky days, all charms for diseases, all amulets
or spells to prevent evil, fortune-telling, &c. are here
forbidden. These are so wicked as to be a chief cause of the
rooting out of the Canaanites. It is amazing to think that there
should be any pretenders of this kind in such a land, and day of
light, as we live in. They are mere impostors who blind and
cheat their followers.

#15-22 It is here promised concerning Christ, that there should
come a Prophet, great above all the prophets; by whom God would
make known himself and his will to the children of men, more
fully and clearly than he had ever done before. He is the Light
of the world, #Joh 8:12|. He is the World by whom God speaks to
us, #Joh 1:1; Heb 1:2|. In his birth he should be one of their
nation. In his resurrection he should be raised up at Jerusalem,
and from thence his doctrine should go forth to all the world.
Thus God, having raised up his Son Christ Jesus, sent him to
bless us. He should be like unto Moses, only above him. This
prophet is come, even JESUS; and is "He that should come," and
we are to look for no other. The view of God which he gives,
will not terrify or overwhelm, but encourages us. He speaks with
fatherly affection and Divine authority united. Whoever refuses
to listen to Jesus Christ, shall find it is at his peril; the
same that is the Prophet is to be his Judge, #Joh 12:48|. Woe
then to those who refuse to hearken to His voice, to accept His
salvation, or yield obedience to His sway! But happy they who
trust in Him, and obey Him. He will lead them in the paths of
safety and peace, until He brings them to the land of perfect
light, purity, and happiness. Here is a caution against false
prophets. It highly concerns us to have a right touchstone
wherewith to try the word we hear, that we may know what that
word is which the Lord has not spoken. Whatever is against the
plain sense of the written word, or which gives countenance or
encouragement to sin, we may be sure is not that which the Lord
has spoken.
* The cities of refuge, The man-slayer, The murderer. (1-13)
Landmarks not to be removed. (14) The punishment of false
witnesses. (15-21)

#1-13 Here is the law settled between the blood of the murdered,
and the blood of the murderer; provision is made, that the
cities of refuge should be a protection, so that a man should
not die for that as a crime, which was not his willing act. In
Christ, the Lord our Righteousness, refuge is provided for those
who by faith flee unto him. But there is no refuge in Jesus
Christ for presumptuous sinners, who go on still in their
trespasses. Those who flee to Christ from their sins, shall be
safe in him, but not those who expect to be sheltered by him in
their sins.

#14 Direction is given to fix landmarks in Canaan. It is the
will of God that every one should know his own; and that means
should be used to hinder the doing and suffering of wrong. This,
without doubt, is a moral precept, and still binding. Let every
man be content with his own lot, and be just to his neighbours
in all things.

#15-21 Sentence should never be passed upon the testimony of one
witness alone. A false witness should suffer the same punishment
which he sought to have inflicted upon the person he accused.
Nor could any law be more just. Let all Christians not only be
cautious in bearing witness in public, but be careful not to
join in private slanders; and let all whose consciences accuse
them of crime, without delay flee for refuge to the hope set
before them in Jesus Christ.
* Exhortation and proclamation respecting those who went to war.
(1-9) Peace to be offered, What cities were to be devoted.
(10-20)

#1-9 In the wars wherein Israel engaged according to the will of
God, they might expect the Divine assistance. The Lord was to be
their only confidence. In these respects they were types of the
Christian's warfare. Those unwilling to fight, must be sent
away. The unwillingness might arise from a man's outward
condition. God would not be served by men forced against their
will. Thy people shall be willing, #Ps 110:3|. In running the
Christian race, and fighting the good fight of faith, we must
lay aside all that would make us unwilling. If a man's
unwillingness rose from weakness and fear, he had leave to
return from the war. The reason here given is, lest his
brethren's heart fail as well as his heart. We must take heed
that we fear not with the fear of them that are afraid, #Isa
8:12|.

#10-12 The Israelites are here directed about the nations on
whom they made war. Let this show God's grace in dealing with
sinners. He proclaims peace, and beseeches them to be
reconciled. Let it also show us our duty in dealing with our
brethren. Whoever are for war, we must be for peace. Of the
cities given to Israel, none of their inhabitants must be left.
Since it could not be expected that they should be cured of
their idolatry, they would hurt Israel. These regulations are
not the rules of our conduct, but Christ's law of love. The
horrors of war must fill the feeling heart with anguish upon
every recollection; and are proofs of the wickedness of man, the
power of Satan, and the just vengeance of God, who thus scourges
a guilty world. But how dreadful their case who are engaged in
unequal conflict with their Maker, who will not submit to render
him the easy tribute of worship and praise! Certain ruin awaits
them. Let neither the number nor the power of the enemies of our
souls dismay us; nor let even our own weakness cause us to
tremble or to faint. The Lord will save us; but in this war let
none engage whose hearts are fond of the world, or afraid of the
cross and the conflict. Care is here taken that in besieging
cities the fruit-trees should not be destroyed. God is a better
friend to man than he is to himself; and God's law consults our
interests and comforts; while our own appetites and passions,
which we indulge, are enemies to our welfare. Many of the Divine
precepts restrain us from destroying that which is for our life
and food. The Jews understand this as forbidding all wilful
waste upon any account whatsoever. Every creature of God is
good; as nothing is to be refused, so nothing is to be abused.
We may live to want what we carelessly waste.
* The expiation of uncertain murder. (1-9) Respecting a captive
taken to wife. (10-14) The first-born not to be disinherited for
private affection. (15-17) A stubborn son to be stoned. (18-21)
Malefactors not to be left hanging all night. (22,23)

#1-9 If a murderer could not be found out, great solemnity is
provided for putting away the guilt from the land, as an
expression of dread and detesting of that sin. The providence of
God has often wonderfully brought to light these hidden works of
darkness, and the sin of the guilty has often strangely found
them out. The dread of murder should be deeply impressed upon
every heart, and all should join in detecting and punishing
those who are guilty. The elders were to profess that they had
not been any way aiding or abetting the sin. The priests were to
pray to God for the country and nation, that God would be
merciful. We must empty that measure by our prayers, which
others are filling by their sins. All would be taught by this
solemnity, to use the utmost care and diligence to prevent,
discover, and punish murder. We may all learn from hence to take
heed of partaking in other men's sins. And we have fellowship
with the unfruitful works of darkness, if we do not reprove
them.

#10-14 By this law a soldier was allowed to marry his captive,
if he pleased. This might take place upon some occasions; but
the law does not show any approval of it. It also intimates how
binding the laws of justice and honour are in marriage; which is
a sacred engagement.

#15-17 This law restrains men from disinheriting their eldest
sons without just cause. The principle in this case as to
children, is still binding to parents; they must give children
their right without partiality.

#18-21 Observe how the criminal is here described. He is a
stubborn and rebellious son. No child was to fare the worse for
weakness of capacity, slowness, or dulness, but for wilfulness
and obstinacy. Nothing draws men into all manner of wickedness,
and hardens them in it more certainly and fatally, than
drunkenness. When men take to drinking, they forget the law of
honouring parents. His own father and mother must complain of
him to the elders of the city. Children who forget their duty,
must thank themselves, and not blame their parents, if they are
regarded with less and less affection. He must be publicly
stoned to death by the men of his city. Disobedience to a
parent's authority must be very evil, when such a punishment was
ordered; nor is it less provoking to God now, though it escapes
punishment in this world. But when young people early become
slaves to sensual appetites, the heart soon grows hard, and the
conscience callous; and we can expect nothing but rebellion and
destruction.

#22,23 By the law of Moses, the touch of a dead body was
defiling, therefore dead bodies must not be left hanging, as
that would defile the land. There is one reason here which has
reference to Christ; "He that is hanged is accursed of God;"
that is, it is the highest degree of disgrace and reproach.
Those who see a man thus hanging between heaven and earth, will
conclude him abandoned of both, and unworthy of either. Moses,
by the Spirit, uses this phrase of being accursed of God, when
he means no more than being treated most disgracefully, that it
might afterward be applied to the death of Christ, and might
show that in it he underwent the curse of the law for us; which
proves his love, and encourages to faith in him.
* Of humanity towards brethren. (1-4) Various precepts. (5-12)
Against impurity. (13-30)

#1-4 If we duly regard the golden rule of "doing to others as we
would they should do unto us," many particular precepts might be
omitted. We can have no property in any thing that we find.
Religion teaches us to be neighbourly, and to be ready to do all
good offices to all men. We know not how soon we may have
occasion for help.

#5-12 God's providence extends itself to the smallest affairs,
and his precepts do so, that even in them we may be in the fear
of the Lord, as we are under his eye and care. Yet the tendency
of these laws, which seem little, is such, that being found
among the things of God's law, they are to be accounted great
things. If we would prove ourselves to be God's people, we must
have respect to his will and to his glory, and not to the vain
fashions of the world. Even in putting on our garments, as in
eating or in drinking, all must be done with a serious regard to
preserve our own and others' purity in heart and actions. Our
eye should be single, our heart simple, and our behaviour all of
a piece.

#13-30 These and the like regulations might be needful then, and
yet it is not necessary that we should curiously examine
respecting them. The laws relate to the seventh commandment,
laying a restraint upon fleshly lusts which war against the
soul.
* Who are shut out from the congregation. (1-8) Cleanliness
enjoined. (15-25) Of fugitive servants, Usury, and other
precepts. (9-14)

#1-8 We ought to value the privileges of God's people, both for
ourselves and for our children, above all other advantages. No
personal blemishes, no crimes of our forefathers, no difference
of nation, shuts us out under the Christian dispensation. But an
unsound heart will deprive us of blessings; and a bad example,
or an unsuitable marriage, may shut our children from them.

#9-14 The camp of the Lord must have nothing offensive in it. If
there must be this care taken to preserve the body clean, much
more should we be careful to keep the mind pure.

#15-25 It is honourable to shelter and protect the weak,
provided they are not wicked. Proselytes and converts to the
truth, should be treated with particular tenderness, that they
may have no temptation to return to the world. We cannot honour
God with our substance, unless it be honestly and honourably
come by. It must not only be considered what we give, but how we
got it. Where the borrower gets, or hopes to get, it is just
that the lender should share the gain; but to him that borrows
for necessary food, pity must be showed. That which is gone out
of thy lips, as a solemn and deliberate vow, must not be
recalled, but thou shalt keep and perform it punctually and
fully. They were allowed to pluck and eat of the corn or grapes
that grew by the road side; only they must not carry any away.
This law intimated what great plenty of corn and wine they
should have in Canaan. It provided for the support of poor
travellers, and teaches us to be kind to such, teaches us to be
ready to distribute, and not to think every thing lost that is
given away. Yet it forbids us to abuse the kindness of friends,
or to take advantage of what is allowed. Faithfulness to their
engagements should mark the people of God; and they should never
encroach upon others.
* Of divorce. (1-4) Of new-married persons, Of man-stealers, Of
pledges. (5-13) Of justice and generosity. (14-22)

#1-4 Where the providence of God, or his own wrong choice in
marriage, has allotted to a Christian a trial instead of a help
meet; he will from his heart prefer bearing the cross, to such
relief as tends to sin, confusion, and misery. Divine grace will
sanctify this cross, support under it, and teach so to behave,
as will gradually render it more tolerable.

#5-13 It is of great consequence that love be kept up between
husband and wife; that they carefully avoid every thing which
might make them strange one to another. Man-stealing was a
capital crime, which could not be settled, as other thefts, by
restitution. The laws concerning leprosy must be carefully
observed. Thus all who feel their consciences under guilt and
wrath, must not cover it, or endeavour to shake off their
convictions; but by repentance, and prayer, and humble
confession, take the way to peace and pardon. Some orders are
given about pledges for money lent. This teaches us to consult
the comfort and subsistence of others, as much as our own
advantage. Let the poor debtor sleep in his own raiment, and
praise God for thy kindness to him. Poor debtors ought to feel
more than commonly they do, the goodness of creditors who do not
take all the advantage of the law against them, nor should this
ever be looked upon as weakness.

#14-22 It is not hard to prove that purity, piety, justice,
mercy, fair conduct, kindness to the poor and destitute,
consideration for them, and generosity of spirit, are pleasing
to God, and becoming in his redeemed people. The difficulty is
to attend to them in our daily walk and conversation.
* Extent of punishment. (1-3) The ox that treadeth the corn. (4)
Marriage of a brother's wife. (5-12) Of unjust weights. (13-16)
War against Amalek. (17-19)

#1-3 Every punishment should be with solemnity, that those who
see it may be filled with dread, and be warned not to offend in
like manner. And though the criminals must be shamed as well as
put to pain, for their warning and disgrace, yet care should be
taken that they do not appear totally vile. Happy those who are
chastened of the Lord to humble them, that they should not be
condemned with the world to destruction.

#4 This is a charge to husbandmen. It teaches us to make much of
the animals that serve us. But we must learn, not only to be
just, but kind to all who are employed for the good of our
better part, our souls, #1Co 9:9|.

#5-12 The custom here regulated seems to have been in the Jewish
law in order to keep inheritances distinct; now it is unlawful.

#13-16 Dishonest gain always brings a curse on men's property,
families, and souls. Happy those who judge themselves, repent of
and forsake their sins, and put away evil things, that they may
not be condemned of the Lord.

#17-19 Let every persecutor and injurer of God's people take
warning from the case of the Amalekites. The longer it is before
judgement comes, the more dreadful will it be at last. Amalek
may remind us of the foes of our souls. May we be enabled to
slay all our lusts, all the corruptions both within and without,
all the powers of darkness and of the world, which oppose our
way to the blessed Saviour.
* Confession in offering the first-fruits. (1-11) The prayer
after disposal of the third year's tithe. (12-15) The covenant
between God and the people. (16-19)

#1-11 When God has made good his promises to us, he expects we
should own it to the honour of his faithfulness. And our
creature comforts are doubly sweet, when we see them flowing
from the fountain of the promise. The person who offered his
first-fruits, must remember and own the mean origin of that
nation, of which he was a member. A Syrian ready to perish was
my father. Jacob is here called a Syrian. Their nation in its
infancy sojourned in Egypt as strangers, they served there as
slaves. They were a poor, despised, oppressed people in Egypt;
and though become rich and great, had no reason to be proud,
secure, or forgetful of God. He must thankfully acknowledge
God's great goodness to Israel. The comfort we have in our own
enjoyments, should lead us to be thankful for our share in
public peace and plenty; and with present mercies we should
bless the Lord for the former mercies we remember, and the
further mercies we expect and hope for. He must offer his basket
of first-fruits. Whatever good thing God gives us, it is his
will that we make the most comfortable use we can of it, tracing
the streams to the Fountain of all consolation.

#12-15 How should the earth yield its increase, or, if it does,
what comfort can we take in it, unless therewith our God gives
us his blessing? All this represented the covenant relation
between a reconciled God and every true believer, and the
privileges and duties belonging to it. We must be watchful, and
show that according to the covenant of grace in Christ Jesus,
the Lord is our God, and we are his people, waiting in his
appointed way for the performance of his gracious promises.

#16-19 Moses here enforces the precepts. They are God's laws,
therefore thou shalt do them, to that end were they given thee;
do them, and dispute them not; do them, and draw not back; do
them, not carelessly and hypocritically, but with thy heart and
soul, thy whole heart and thy whole soul. We forswear ourselves,
and break the most sacred engagement, if, when we have taken the
Lord to be our God, we do not make conscience of obeying his
commands. We are elected to obedience, #1Pe 1:2|; chosen that we
should be holy, #Eph 1:4|; purified a peculiar people, that we
might not only do good works, but be zealous in them, #Tit
2:14|. Holiness is true honour, and the only way to everlasting
honour.
* The law to be written on stones in the promised land. (1-10)
The curses to be pronounced on mount Ebal. (11-26)

#1-10 As soon as they were come into Canaan, they must set up a
monument, on which they must write the words of this law. They
must set up an altar. The word and prayer must go together.
Though they might not, of their own heads, set up any altar
besides that at the tabernacle; yet, by the appointment of God,
they might, upon special occasion. This altar must be made of
unhewn stones, such as they found upon the field. Christ, our
Altar, is a stone cut out of the mountain without hands, refused
by the builders, as having no form or comeliness, but accepted
of God the Father, and made the Head of the corner. In the Old
Testament the words of the law are written, with the curse
annexed; which would overcome us with horror, if we had not, in
the New Testament, an altar erected close by, which gives
consolation. Blessed be God, the printed copies of the
Scriptures among us, do away the necessity of such methods as
were presented to Israel. The end of the gospel ministry is, and
the end of preachers ought to be, to make the word of God as
plain as possible. Yet, unless the Spirit of God prosper such
labours with Divine power, we shall not, even by these means, be
made wise unto salvation: for this blessing we should therefore
daily and earnestly pray.
#11-26 The six tribes appointed for blessing, were all children
of the free women, for to such the promise belongs, #Ga 4:31|.
Levi is here among the rest. Ministers should apply to
themselves the blessing and curse they preach to others, and by
faith set their own Amen to it. And they must not only allure
people to their duty with the promises of a blessing, but awe
them with the threatenings of a curse, by declaring that a curse
would be upon those who do such things. To each of the curses
the people were to say, Amen. It professed their faith, that
these, and the like curses, were real declarations of the wrath
of God against the ungodliness and unrighteousness of men, not
one jot of which shall fall to the ground. It was acknowledging
the equity of these curses. Those who do such things deserve to
fall, and lie under the curse. Lest those who were guilty of
other sins, not here mentioned, should think themselves safe
from the curse, the last reaches all. Not only those who do the
evil which the law forbids, but those also who omit the good
which the law requires. Without the atoning blood of Christ,
sinners can neither have communion with a holy God, nor do any
thing acceptable to him; his righteous law condemns every one
who, at any time, or in any thing, transgresses it. Under its
awful curse we remain as transgressors, until the redemption of
Christ is applied to our hearts. Wherever the grace of God
brings salvation, it teaches the believer to deny ungodliness
and worldly lusts, to live soberly, righteously, and godly in
this present world, consenting to, and delighting in the words
of God's law, after the inward man. In this holy walk, true
peace and solid joy are to be found.
* The blessings for obedience. (1-14) The curses for
disobedience. (15-44) Their ruin, if disobedient. (45-68)

#1-14 This chapter is a very large exposition of two words, the
blessing and the curse. They are real things and have real
effects. The blessings are here put before the curses. God is
slow to anger, but swift to show mercy. It is his delight to
bless. It is better that we should be drawn to what is good by a
child-like hope of God's favour, than that we be frightened to
it by a slavish fear of his wrath. The blessing is promised,
upon condition that they diligently hearken to the voice of God.
Let them keep up religion, the form and power of it, in their
families and nation, then the providence of God would prosper
all their outward concerns.

#15-44 If we do not keep God's commandments, we not only come
short of the blessing promised, but we lay ourselves under the
curse, which includes all misery, as the blessing all happiness.
Observe the justice of this curse. It is not a curse causeless,
or for some light cause. The extent and power of this curse.
Wherever the sinner goes, the curse of God follows; wherever he
is, it rests upon him. Whatever he has is under a curse. All his
enjoyments are made bitter; he cannot take any true comfort in
them, for the wrath of God mixes itself with them. Many
judgments are here stated, which would be the fruits of the
curse, and with which God would punish the people of the Jews,
for their apostasy and disobedience. We may observe the
fulfilling of these threatenings in their present state. To
complete their misery, it is threatened that by these troubles
they should be bereaved of all comfort and hope, and left to
utter despair. Those who walk by sight, and not by faith, are in
danger of losing reason itself, when every thing about them
looks frightful.
#45-68 If God inflicts vengeance, what miseries his curse can
bring upon mankind, even in this present world! Yet these are
but the beginning of sorrows to those under the curse of God.
What then will be the misery of that world where their worm
dieth not, and their fire is not quenched! Observe what is here
said of the wrath of God, which should come and remain upon the
Israelites for their sins. It is amazing to think that a people
so long the favourites of Heaven, should be so cast off; and yet
that a people so scattered in all nations should be kept
distinct, and not mixed with others. If they would not serve God
with cheerfulness, they should be compelled to serve their
enemies. We may justly expect from God, that if we do not fear
his fearful name, we shall feel his fearful plagues; for one way
or other God will be feared. The destruction threatened is
described. They have, indeed, been plucked from off the land,
ver. #63|. Not only by the Babylonish captivity, and when
Jerusalem was destroyed by the Romans; but afterwards, when they
were forbidden to set foot in Jerusalem. They should have no
rest; no rest of body, ver. 65, but be continually on the
remove, either in hope of gain, or fear of persecution. No rest
of the mind, which is much worse. They have been banished from
city to city, from country to country; recalled, and banished
again. These events, compared with the favour shown to Israel in
ancient times, and with the prophecies about them, should not
only excite astonishment, but turn unto us for a testimony,
assuring us of the truth of Scripture. And when the other
prophecies of their conversion to Christ shall come to pass, the
whole will be a sign and a wonder to all the nations of the
earth, and the forerunner of a general spread of true
christianity. The fulfilling of these prophecies upon the Jewish
nation, delivered more than three thousand years ago, shows that
Moses spake by the Spirit of God; who not only foresees the ruin
of sinners, but warns of it, that they may prevent it by a true
and timely repentance, or else be left without excuse. And let
us be thankful that Christ hath redeemed us from the curse of
the law, by being made a curse for us, and bearing in his own
person all that punishment which our sins merit, and which we
must otherwise have endured for ever. To this Refuge and
salvation let sinners flee; therein let believers rejoice, and
serve their reconciled God with gladness of heart, for the
abundance of his spiritual blessings.
* Moses calls Israel's mercies to remembrance. (1-9) The Divine
wrath on those who flatter themselves in their wickedness.
(10-21) The ruin of the Jewish nation. (22-28) Secret things
belong unto God. (29)

#1-9 Both former mercies, and fresh mercies, should be thought
on by us as motives to obedience. The hearing ear, and seeing
eye, and the understanding heart, are the gift of God. All that
have them, have them from him. God gives not only food and
raiment, but wealth and large possessions, to many to whom he
does not give grace. Many enjoy the gifts, who have not hearts
to perceive the Giver, nor the true design and use of the gifts.
We are bound, in gratitude and interest, as well as in duty and
faithfulness, to keep the words of the covenant.

#10-21 The national covenant made with Israel, not only typified
the covenant of grace made with true believers, but also
represented the outward dispensation of the gospel. Those who
have been enabled to consent to the Lord's new covenant of mercy
and grace in Jesus Christ, and to give up themselves to be his
people, should embrace every opportunity of renewing their open
profession of relation to him, and their obligation to him, as
the God of salvation, walking according thereto. The sinner is
described as one whose heart turns away from his God; there the
mischief begins, in the evil heart of unbelief, which inclines
men to depart from the living God to dead idols. Even to this
sin men are now tempted, when drawn aside by their own lusts and
fancies. Such men are roots that bear gall and wormwood. They
are weeds which, if let alone, overspread the whole field. Satan
may for a time disguise this bitter morsel, so that thou shalt
not have the natural taste of it, but at the last day, if not
before, the true taste shall be discerned. Notice the sinner's
security in sin. Though he hears the words of the curse, yet
even then he thinks himself safe from the wrath of God. There is
scarcely a threatening in all the book of God more dreadful than
this. Oh that presumptuous sinners would read it, and tremble!
for it is a real declaration of the wrath of God, against
ungodliness and unrighteousness of man.
#22-28 Idolatry would be the ruin of their nation. It is no new
thing for God to bring desolating judgments on a people near to
him in profession. He never does this without good reason. It
concerns us to seek for the reason, that we may give glory to
God, and take warning to ourselves. Thus the law of Moses leaves
sinners under the curse, and rooted out of the Lord's land; but
the grace of Christ toward penitent, believing sinners, plants
them again in their land; and they shall no more be pulled up,
being kept by the power of God.

#29 Moses ends his prophecy of the Jews' rejection, just as St.
Paul ends his discourse on the same subject, when it began to be
fulfilled, #Ro 11:33|. We are forbidden curiously to inquire
into the secret counsels of God, and to determine concerning
them. But we are directed and encouraged, diligently to seek
into that which God has made known. He has kept back nothing
that is profitable for us, but only that of which it is good for
us to be ignorant. The end of all Divine revelation is, not to
furnish curious subjects of speculation and discourse, but that
we may do all the words of this law, and be blessed in our deed.
This, the Bible plainly reveals; further than this, man cannot
profitably go. By this light he may live and die comfortably,
and be happy for ever.
* Mercies promised to the repentant. (1-10) The commandment
manifest. (11-14) Death and life set before them. (15-20)

#1-10 In this chapter is a plain intimation of the mercy God has
in store for Israel in the latter days. This passage refers to
the prophetic warnings of the last two chapters, which have been
mainly fulfilled in the destruction of Jerusalem by the Romans,
and in their dispersion to the present day; and there can be no
doubt that the prophetic promise contained in these verses yet
remain to come to pass. The Jewish nation shall in some future
period, perhaps not very distant, be converted to the faith of
Christ; and, many think, again settled in the land of Canaan.
The language here used is in a great measure absolute promises;
not merely a conditional engagement, but declaring an event
assuredly to take place. For the Lord himself here engages to
"circumcise their hearts;" and when regenerating grace has
removed corrupt nature, and Divine love has supplanted the love
of sin, they certainly will reflect, repent, return to God, and
obey him; and he will rejoice in doing them good. The change
that will be wrought upon them will not be only outward, or
consisting in mere opinions; it will reach to their souls. It
will produce in them an utter hatred of all sin, and a fervent
love to God, as their reconciled God in Christ Jesus; they will
love him with all their hearts, and with all their soul. They
are very far from this state of mind at present, but so were the
murderers of the Lord Jesus, on the day of Pentecost; who yet in
one hour were converted unto God. So shall it be in the day of
God's power; a nation shall be born in a day; the Lord will
hasten it in his time. As a conditional promise this passage
belongs to all persons and all people, not to Israel only; it
assures us that the greatest sinners, if they repent and are
converted, shall have their sins pardoned, and be restored to
God's favour.

#11-14 The law is not too high for thee. It is not only known
afar off; it is not confined to men of learning. It is written
in thy books, made plain, so that he who runs may read it. It is
in thy mouth, in the tongue commonly used by thee, in which thou
mayest hear it read, and talk of it among thy children. It is
delivered so that it is level to the understanding of the
meanest. This is especially true of the gospel of Christ, to
which the apostle applies it. But the word is nigh us, and
Christ in that word; so that if we believe with the heart, that
the promises of the Messiah are fulfilled in our Lord Jesus, and
confess them with our mouth, we then have Christ with us.

#15-20 What could be said more moving, and more likely to make
deep and lasting impressions? Every man wishes to obtain life
and good, and to escape death and evil; he desires happiness,
and dreads misery. So great is the compassion of the Lord, that
he has favoured men, by his word, with such a knowledge of good
and evil as will make them for ever happy, if it be not their
own fault. Let us hear the sum of the whole matter. If they and
theirs would love God, and serve him, they should live and be
happy. If they or theirs should turn from God, desert his
service, and worship other gods, that would certainly be their
ruin. There never was, since the fall of man, more than one way
to heaven; which is marked out in both Testaments, though not
with equal clearness. Moses meant that same way of acceptance,
which Paul more plainly described; and Paul's words mean the
same obedience, on which Moses more fully treated. In both
Testaments the good and right way is brought near, and plainly
revealed to us.
* Moses encourages the people, and Joshua. (1-8) The law to be
read every seventh year. (9-13) The Israelites' apostasy
foretold, A song given to be witness against them. (14-22) The
law delivered to the Levites. (22-30)

#1-8 Moses assures Israel of the constant presence of God with
them. This is applied by the apostle to all God's spiritual
Israel, to encourage their faith and hope; unto us is this
gospel preached, as well as unto them; he will never fail thee,
nor forsake thee, #Heb 13:5|. Moses commends Joshua to them for
a leader; one whose wisdom, and courage, and affection they had
long known; one whom God had appointed to be their leader; and
therefore would own and bless. Joshua is well pleased to be
admonished by Moses to be strong and of good courage. Those
shall speed well, who have God with them; therefore they ought
to be of good courage. Through God let us do valiantly, for
through him we shall do victoriously; if we resist the devil, he
will flee from us.

#9-13 Though we read the word in private, we must not think it
needless to hear it read in public. This solemn reading of the
law must be done in the year of release. The year of release was
typical of gospel grace, which is called the acceptable year of
the Lord; for our pardon and liberty by Christ, engage us to
keep his commandments. It must be read to all Israel, men,
women, children, and to the strangers. It is the will of God
that all people should acquaint themselves with his word. It is
a rule to all, therefore should be read to all. Whoever has read
of the pains taken by many persons to get scraps of the
Scriptures, when a whole copy could not be obtained, or safely
possessed, will see how thankful we should be for the thousands
of copies amongst us. They will also understand the very
different situation in which the Israelites were placed for many
ages. But the heart of man is so careless, that all will be
found too little, to keep up a knowledge of the truths,
precepts, and worship of God.
#14-22 Moses and Joshua attended the Divine Majesty at the door
of the tabernacle. Moses is told again that he must shortly die;
even those who are most ready and willing to die, need to be
often reminded of its coming. The Lord tells Moses, that, after
his death, the covenant he had taken so much pains to make
between Israel and their God, would certainly be broken. Israel
would forsake Him; then God would forsake Israel. Justly does he
cast those off who so unjustly cast him off. Moses is directed
to deliver them a song, which should remain a standing testimony
for God, as faithful to them in giving them warning, and against
them, as persons false to themselves in not taking the warning.
The word of God is a discerner of the thoughts and intents of
men's hearts, and meets them by reproofs and correction.
Ministers who preach the word, know not the imaginations of men;
but God, whose word it is, knows perfectly.

#23-30 The solemn delivery of the book of the law to the
Levites, to be deposited in, or rather by the side, of the ark,
is again related. The song which follows in the next chapter is
delivered to Moses, and by him to the people. He wrote it first,
as the Holy Spirit taught him; and then spake it in the hearing
of all the people. Moses tells them plainly, I know that after
my death ye will utterly corrupt yourselves. Many a sad thought,
no doubt, it occasioned to this good man; but his comfort was,
that he had done his duty, and that God would be glorified in
their dispersion, if not in their settlement, for the foundation
of God stands sure.
* The song of Moses. (1,2) The character of God, The character
of Israel. (3-6) The great things God had done for Israel.
(7-14) The wickedness of Israel. (19-25) The judgments which
would come upon them for their sins. (15-18) Deserved vengeance
withheld. (26-38) God's deliverance for his people. (39-43) The
exhortation with which the song was delivered. (44-47) Moses to
go up mount Nebo to die. (48-52)

#1,2 Moses begins with a solemn appeal to heaven and earth,
concerning the truth and importance of what he was about to say.
His doctrine is the gospel, the speech of God, the doctrine of
Christ; the doctrine of grace and mercy through him, and of life
and salvation by him.

#3-6 "He is a Rock." This is the first time God is called so in
Scripture. The expression denotes that the Divine power,
faithfulness, and love, as revealed in Christ and the gospel,
form a foundation which cannot be changed or moved, on which we
may build our hopes of happiness. And under his protection we
may find refuge from all our enemies, and in all our troubles;
as the rocks in those countries sheltered from the burning rays
of the sun, and from tempests, or were fortresses from the
enemy. "His work is perfect:" that of redemption and salvation,
in which there is a display of all the Divine perfection,
complete in all its parts. All God's dealings with his creatures
are regulated by wisdom which cannot err, and perfect justice.
He is indeed just and right; he takes care that none shall lose
by him. A high charge is exhibited against Israel. Even God's
children have their spots, while in this imperfect state; for if
we say we have no sin, no spot, we deceive ourselves. But the
sin of Israel was not habitual, notorious, unrepented sin; which
is a certain mark of the children of Satan. They were fools to
forsake their mercies for lying vanities. All wilful sinners,
especially sinners in Israel, are unwise and ungrateful.

#7-14 Moses gives particular instances of God's kindness and
concern for them. The eagle's care for her young is a beautiful
emblem of Christ's love, who came between Divine justice and our
guilty souls, and bare our sins in his own body on the tree. And
by the preached gospel, and the influences of the Holy Spirit,
He stirs up and prevails upon sinners to leave Satan's bondage.
In ver. #13,14|, are emblems of the conquest believers have over
their spiritual enemies, sin, Satan, and the world, in and
through Christ. Also of their safety and triumph in him; of
their happy frames of soul, when they are above the world, and
the things of it. This will be the blessed case of spiritual
Israel in every sense in the latter day.

#15-18 Here are two instances of the wickedness of Israel, each
was apostasy from God. These people were called Jeshurun, "an
upright people," so some; "a seeing people," so others: but they
soon lost the reputation both of their knowledge and of their
righteousness. They indulged their appetites, as if they had
nothing to do but to make provision for the flesh to fulfil the
lusts of it. Those who make a god of themselves, and a god of
their bellies, in pride and wantonness, and cannot bear to be
told of it, thereby forsake God, and show they esteem him
lightly. There is but one way of a sinner's acceptance and
sanctification, however different modes of irreligion, or false
religion, may show that favourable regard for other ways, which
is often miscalled candid. How mad are idolaters, who forsake
the Rock of salvation, to run themselves upon the rock of
perdition!

#19-25 The revolt of Israel was described in the foregoing
verses, and here follow the resolves of Divine justice as to
them. We deceive ourselves, if we think that God will be mocked
by a faithless people. Sin makes us hateful in the sight of the
holy God. See what mischief sin does, and reckon those to be
fools that mock at it.

#26-38 The idolatry and rebellions of Israel deserved, and the
justice of God seemed to demand, that they should be rooted out.
But He spared Israel, and continues them still to be living
witnesses of the truth of the Bible, and to silence unbelievers.
They are preserved for wise and holy purposes and the prophecies
give us some idea what those purposes are. The Lord will never
disgrace the throne of his glory. It is great wisdom, and will
help much to the return of sinners to God, seriously to consider
their latter end, or the future state. It is here meant
particularly of what God foretold by Moses, about this people in
the latter days; but it may be applied generally. Oh that men
would consider the happiness they will lose, and the misery they
will certainly plunge into, if they go on in their trespasses!
What will be in the end thereof? #Jer 5:31|. For the Lord will
in due time bring down the enemies of the church, in displeasure
against their wickedness. When sinners deem themselves most
secure, they suddenly fall into destruction. And God's time to
appear for the deliverance of his people, is when things are at
the worst with them. But those who trust to any rock but God,
will find it fail them when they most need it. The rejection of
the Messiah by the Jewish nation, is the continuance of their
ancient idolatry, apostasy, and rebellion. They shall be brought
to humble themselves before the Lord, to repent of their sins,
and to trust in their long-rejected Mediator for salvation. Then
he will deliver them, and make their prosperity great.
#39-43 This conclusion of the song speaks, 1. Glory to God. No
escape can be made from his power. 2. It speaks terror to his
enemies. Terror indeed to those who hate him. The wrath of God
is here revealed from heaven against them. 3. It speaks comfort
to his own people. The song concludes with words of joy.
Whatever judgments are brought upon sinners, it shall go well
with the people of God.

#44-47 Here is the solemn delivery of this song to Israel, with
a charge to mind all the good words Moses had said unto them. It
is not a trifle, but a matter of life and death: mind it, and
you are made for ever; neglect it, and you are for ever undone.
Oh that men were fully persuaded that religion is their life,
even the life of their souls!

#48-52 Now Moses had done his work, why should he desire to live
a day longer? God reminds him of the sin of which he had been
guilty, for which he was kept from entering Canaan. It is good
for the best of men to die repenting the infirmities of which
they are conscious. But those may die with comfort and ease,
whenever God calls for them, notwithstanding the sins they
remember against themselves, who have a believing prospect, and
a well-grounded hope of eternal life beyond death.
* The glorious majesty of God. (1-5) The blessings of the twelve
tribes. (6-23) Strength to believers. (24,25) The excellency of
Israel. (26-29)

#1-5 To all his precepts, warnings, and prophecies, Moses added
a solemn blessing. He begins with a description of the glorious
appearances of God, in giving the law. His law works like fire.
If received, it is melting, warming, purifying, and burns up the
dross of corruption; if rejected, it hardens, sears, pains, and
destroys. The Holy Spirit came down in cloven tongues, as of
fire; for the gospel also is a fiery law. The law of God written
in the heart, is a certain proof of the love of God shed abroad
there: we must reckon His law one of the gifts of his grace.

#6-23 The order in which the tribes are here blessed, is not the
same as is observed elsewhere. The blessing of Judah may refer
to the whole tribe in general, or to David as a type of Christ.
Moses largely blesses the tribe of Levi. Acceptance with God is
what we should all aim at, and desire, in all our devotions,
whether men accept us or not, #2Co 5:9|. This prayer is a
prophecy, that God will keep up a ministry in his church to the
end of time. The tribe of Benjamin had their inheritance close
to mount Zion. To be situated near the ordinances, is a precious
gift from the Lord, a privilege not to be exchanged for any
worldly advantage, or indulgence. We should thankfully receive
the earthly blessings sent to us, through the successive
seasons. But those good gifts which come down from the Father of
lights, through the rising of the Sun of righteousness, and the
pouring out of his Spirit like the rain which makes fruitful,
are infinitely more precious, as the tokens of his special love.
The precious things here prayed for, are figures of spiritual
blessing in heavenly things by Christ, the gifts, graces, and
comforts of the Spirit. When Moses prays for the good will of
Him that dwelt in the bush, he refers to the covenant, on which
all our hopes of God's favour must be founded. The providence of
God appoints men's habitations, and wisely disposes men to
different employments for the public good. Whatever our place
and business are, it is our wisdom and duty to apply thereto;
and it is happiness to be well pleased therewith. We should not
only invite others to the service of God, but abound in it. The
blessing of Naphtali. The favour of God is the only favour
satisfying to the soul. Those are happy indeed, who have the
favour of God; and those shall have it, who reckon that in
having it they have enough, and desire no more.

#24,25 All shall be sanctified to true believers; if their way
be rough, their feet shall be shod with the preparation of the
gospel of peace. As thy days, so shall thy strength be. The
"day" is often in Scripture put for the events of the day; it is
a promise that God would graciously and constantly support under
trials and troubles, whatever they were. It is a promise sure to
all the spiritual seed of Abraham. Have they work allotted? They
shall have strength to do it. Have they burdens appointed? They
shall have strength, and never be tempted above what they are
able to bear.

#26-29 None had such a God as Israel. There is no people like
the Israel of God. What is here said of the church of Israel is
to be applied to the spiritual church. Never were people so well
seated and sheltered. Those who make God their habitation, shall
have all the comforts and benefits of a habitation in him, #Ps
91:1|. Never were people so well supported and borne up. How low
soever the people of God are at any time brought, everlasting
arms are underneath them, to keep the spirit from sinking, from
fainting, and their faith from failing. Divine grace is
sufficient for them, #2Co 12:9|. Never were people so well
commanded. Thus believers are more than conquerors over their
spiritual enemies, through Christ that loved them. Never were
people so well secured and protected. Israel shall dwell in
safety alone. All who keep close to God, shall be kept safe by
him. Never were people so well provided for. Every true
Israelite looks with faith to the better country, the heavenly
Canaan, which is filled with better things than corn and wine.
Never were people so well helped. If in danger of any harm, or
in want of any good, they had an eternal God to go to. Nothing
could hurt those whom God helped, nor was it possible the people
should perish who were saved by the Lord. Never were people so
well armed. Those in whose hearts is the excellency of holiness,
are defended by the whole armour of God, #Eph 6|. Never were
people so well assured of victory over their enemies. Thus shall
the God of peace tread Satan under the feet of all believers,
and shall do it shortly, #Ro 16:20|. May God help us to seek and
to set our affections on the things above; and to turn our souls
from earthly perishing objects; that we may not have our lot
with Israel's foes in the regions of darkness and despair, but
with the Israel of God, in the realms of love and eternal
happiness.
* Moses views the promised land from mount Nebo. (1-4) The death
and burial of Moses, The mourning of the people. (5-8) Joshua
succeeds Moses, The praise of Moses. (9-12)

#1-4 Moses seemed unwilling to leave his work; but that being
finished, he manifested no unwillingness to die. God had
declared that he should not enter Canaan. But the Lord also
promised that Moses should have a view of it, and showed him all
that good land. Such a sight believers now have, through grace,
of the bliss and glory of their future state. Sometimes God
reserves the brightest discoveries of his grace to his people to
support their dying moments. Those may leave this world with
cheerfulness, who die in the faith of Christ, and in the hope of
heaven.
#5-8 Moses obeyed this command of God as willingly as any other,
though it seemed harder. In this he resembled our Lord Jesus
Christ. But he died in honour, in peace, and in the most easy
manner; the Saviour died upon the disgraceful and torturing
cross. Moses died very easily; he died "at the mouth of the
Lord," according to the will of God. The servants of the Lord,
when they have done all their other work, must die at last, and
be willing to go home, whenever their Master sends for them, #Ac
21:13|. The place of his burial was not known. If the soul be at
rest with God, it is of little consequence where the body rests.
There was no decay in the strength of his body, nor in the
vigour and activity of his mind; his understanding was as clear,
and his memory as strong as ever. This was the reward of his
services, the effect of his extraordinary meekness. There was
solemn mourning for him. Yet how great soever our losses have
been, we must not give ourselves up to sorrow. If we hope to go
to heaven rejoicing, why should we go to the grave mourning?

#9-12 Moses brought Israel to the borders of Canaan, and then
died and left them. This signifies that the law made nothing
perfect, #Heb 7:19|. It brings men into a wilderness of
conviction, but not into the Canaan of rest and settled peace.
That honour was reserved for Joshua, our Lord Jesus, of whom
Joshua was a type, (and the name is the same,) to do that for us
which the law could not do, #Ro 8:3|. Through him we enter into
the spiritual rest of conscience, and eternal rest in heaven.
Moses was greater than any other prophet of the Old Testament.
But our Lord Jesus went beyond him, far more than the other
prophets came short of him. And see a strong resemblance between
the redeemer of the children of Israel and the Redeemer of
mankind. Moses was sent by God, to deliver the Israelites from a
cruel bondage; he led them out, and conquered their enemies. He
became not only their deliverer, but their lawgiver; not only
their lawgiver, but their judge; and, finally, leads them to the
border of the land of promise. Our blessed Saviour came to
rescue us out of the slavery of the devil, and to restore us to
liberty and happiness. He came to confirm every moral precept of
the first lawgiver; and to write them, not on tables of stone,
but on fleshly tables of the heart. He came to be our Judge
also, inasmuch as he hath appointed a day when he will judge all
the secrets of men, and reward or punish accordingly. This
greatness of Christ above Moses, is a reason why Christians
should be obedient and faithful to the holy religion by which
they profess to be Christ's followers. God, by his grace, make
us all so!
** Here is the history of Israel's passing into the land of
Canaan, conquering and dividing it, under the command of Joshua,
and their history until his death. The power and truth of God in
fulfilling his promises to Israel, and in executing his justly
threatened vengeance on the Canaanites, are wonderfully
displayed. This should teach us to regard the tremendous curses
denounced in the word of God against impenitent sinners, and to
seek refuge in Christ Jesus.

* The Lord appoints Joshua to succeed Moses. (1-4) God promises
to assist Joshua. (5-9) Preparation to pass over Jordan. (10-15)
The people promise to obey Joshua. (16-18)

#1-4 Joshua had attended upon Moses. He who was called to
honour, had been long used to business. Our Lord Jesus took upon
him the form of a servant. Joshua was trained up under command.
Those are fittest to rule, who have learned to obey. The removal
of useful men should quicken survivors to be the more diligent
in doing good. Arise, go over Jordan. At this place and at this
time the banks were overflowed. Joshua had no bridge or boats,
and yet he must believe that God, having ordered the people
over, would open a way.

#5-9 Joshua is to make the law of God his rule. He is charged to
meditate therein day and night, that he might understand it.
Whatever affairs of this world we have to mind, we must not
neglect the one thing needful. All his orders to the people, and
his judgments, must be according to the law of God. Joshua must
himself be under command; no man's dignity or dominion sets him
above the law of God. He is to encourage himself with the
promise and presence of God. Let not the sense of thine own
infirmities dishearten thee; God is all-sufficient. I have
commanded, called, and commissioned thee to do it, and will be
sure to bear thee out in it. When we are in the way of duty, we
have reason to be strong and very bold. Our Lord Jesus, as
Joshua here, was borne up under his sufferings by a regard to
the will of God, and the commandment from his Father.

#10-15 Joshua says to the people, Ye shall pass over Jordan, and
shall possess the land; because God had said so to him. We
honour the truth of God, when we stagger not at the promise of
God. The two tribes and a half were to go over Jordan with their
brethren. When God, by his providence, has given us rest, we
ought to consider what service we may do to our brethren.

#16-18 The people of Israel engage to obey Joshua; All that thou
commandest us to do we will readily do, without murmuring or
disputing, and whithersoever thou sendest us we will go. The
best we can ask of God for our magistrates, is, that they may
have the presence of God; that will make them blessings to us,
so that in seeking this for them, we consult our own interest.
May we be enabled to enlist under the banner of the Captain of
our salvation, to be obedient to his commands, and to fight the
good fight of faith, with all that trust in and love his name,
against all who oppose his authority; for whoever refuses to
obey him must be destroyed.
* Rahab receives and hides two Israelites. (1-7) Rahab and the
spies. (8-21) The return of the spies. (22-24)

#1-7 Faith in God's promises ought not to do away, but to
encourage our diligence in the use of proper means. The
providence of God directed the spies to the house of Rahab. God
knew where there was one that would be true to them, though they
did not. Rahab appears to have been an innkeeper; and if she had
formerly been one of bad life, which is doubtful, she had left
her evil courses. That which seems to us most accidental, is
often overruled by the Divine providence to serve great ends. It
was by faith that Rahab received those with peace, against whom
her king and country had war. We are sure this was a good work;
it is so spoken of by the apostle, #Jas 2:25|; and she did it by
faith, such a faith as set her above the fear of man. Those only
are true believers, who find in their hearts to venture for God;
they take his people for their people, and cast in their lot
among them. The spies were led by the special providence of God,
and Rahab entertained them out of regard to Israel and Israel's
God, and not for lucre or for any evil purpose. Though excuses
may be offered for the guilt of Rahab's falsehood, it seems best
to admit nothing which tends to explain it away. Her views of
the Divine law must have been very dim: a falsehood like this,
told by those who enjoy the light of revelation, whatever the
motive, would deserve heavy censure.

#8-21 Rahab had heard of the miracles the Lord wrought for
Israel. She believed that his promises would certainly be
fulfilled, and his threatenings take effect; and that there was
no way of escape but by submitting to him, and joining with his
people. The conduct of Rahab proved that she had the real
principle of Divine faith. Observe the promises the spies made
to her. The goodness of God is often expressed by his kindness
and truth, #Ps 117:2|; in both these we must be followers of
him. Those who will be conscientious in keeping promises, are
cautious in making them. The spies make needful conditions. The
scarlet cord, like the blood upon the doorpost at the passover,
recalls to remembrance the sinner's security under the atoning
blood of Christ; and that we are to flee thereto for refuge from
the wrath of a justly offended God. The same cord Rahab used for
the saving of these Israelites, was to be used for her own
safety. What we serve and honour God with, we may expect he will
bless, and make useful to us.

#22-24 The report the spies brought was encouraging. All the
people of the country faint because of Israel; they have neither
wisdom to yield, nor courage to fight. Those terrors of
conscience, and that sense of Divine wrath, which dismay the
ungodly, but bring not to repentance, are fearful forebodings of
approaching destruction. But grace yet abounds to the chief of
sinners. Let them, without delay, flee to Christ, and all shall
be well.
* The Israelites come to Jordan. (1-6) The Lord encourages
Joshua-Joshua encourages the people. (7-13) The Israelites pass
through Jordan on dry land. (14-17)

#1-6 The Israelites came to Jordan in faith, having been told
that they should pass it. In the way of duty, let us proceed as
far as we can, and depend on the Lord. Joshua led them.
Particular notice is taken of his early rising, as afterwards
upon other occasions, which shows how little he sought his own
ease. Those who would bring great things to pass, must rise
early. Love not sleep, lest thou come to poverty. All in public
stations should always attend to the duty of their place. The
people were to follow the ark. Thus must we walk after the rule
of the word, and the direction of the Spirit, in everything; so
shall peace be upon us as upon the Israel of God; but we must
follow our ministers only as they follow Christ. All their way
through the wilderness was an untrodden path, but most so this
through Jordan. While we are here, we must expect and prepare to
pass ways that we have not passed before; but in the path of
duty we may proceed with boldness and cheerfulness. Whether we
are called to suffer poverty, pain, labour, persecution,
reproach, or death, we are following the Author and Finisher of
our faith; nor can we set our feet in any dangerous or difficult
spot, through our whole journey, but faith will there see the
prints of the Redeemer's feet, who trod that very path to glory
above, and bids us follow him, that where he is, we may be also.
They were to sanctify themselves. Would we experience the
effects of God's love and power, we must put away sin, and be
careful not to grieve the Holy Spirit of God.
#7-13 The waters of Jordan shall be cut off. This must be done
in such a way as never was done, but in the dividing of the Red
sea. That miracle is here repeated; God has the same power to
finish the salvation of his people, as to begin it; the WORD of
the Lord was as truly with Joshua as with Moses. God's
appearances for his people ought to encourage faith and hope.
God's work is perfect, he will keep his people. Jordan's flood
cannot keep out Israel, Canaan's force cannot turn them out
again.

#14-17 Jordan overflowed all its banks. This magnified the power
of God, and his kindness to Israel. Although those who oppose
the salvation of God's people have all advantages, yet God can
and will conquer. This passage over Jordan, as an entrance to
Canaan, after their long, weary wanderings in the wilderness,
shadowed out the believer's passage through death to heaven,
after he has finished his wanderings in this sinful world.
Jesus, typified by the ark, hath gone before, and he crossed the
river when it most flooded the country around. Let us treasure
up experiences of His faithful and tender care, that they may
help our faith and hope in the last conflict.
* Stones taken out of Jordan. (1-9) The people pass through
Jordan. (10-19) The twelve stones placed in Gilgal. (20-24)

#1-9 The works of the Lord are so worthy of remembrance, and
the heart of man is so prone to forget them, that various
methods are needful to refresh our memories, for the glory of
God, our advantage, and that of our children. God gave orders
for preparing this memorial.

#10-19 The priests with the ark did not stir till ordered to
move. Let none be weary of waiting, while they have the tokens
of God's presence with them, even the ark of the covenant,
though it be in the depths of adversity. Notice is taken of the
honour put upon Joshua. Those are feared in the best manner, and
to the best purpose, who make it appear that God is with them,
and that they set him before them.

#20-24 It is the duty of parents to tell their children betimes
of the words and works of God, that they may be trained up in
the way they should go. In all the instruction parents give
their children, they should teach them to fear God. Serious
godliness is the best learning. Are we not called, as much as
the Israelites, to praise the loving-kindness of our God? Shall
we not raise a pillar to our God, who has brought us through
dangers and distresses in so wonderful a way? For hitherto the
Lord hath helped us, as much as he did his saints of old. How
great the stupidity and ingratitude of men, who perceive not His
hand, and will not acknowledge his goodness, in their frequent
deliverances!
* The Canaanites are afraid, Circumcision renewed. (1-9) The
passover at Gilgal, The manna ceases. (10-12) The Captain of the
Lord's host appears to Joshua. (13-15)

#1-9 How dreadful is their case, who see the wrath of God
advancing towards them, without being able to turn it aside, or
escape it! Such will be the horrible situation of the wicked;
nor can words express the anguish of their feelings, or the
greatness of their terror. Oh that they would now take warning,
and before it be too late, flee for refuge to lay hold upon that
hope set before them in the gospel! God impressed these fears on
the Canaanites, and dispirited them. This gave a short rest to
the Israelites, and circumcision rolled away the reproach of
Egypt. They were hereby owned to be the free-born children of
God, having the seal of the covenant. When God glorifies himself
in perfecting the salvation of his people, he not only silences
all enemies, but rolls back their reproaches upon themselves.
#10-12 A solemn passover was kept, at the time appointed by the
law, in the plains of Jericho, in defiance of the Canaanites
round about them. It was a performance of the promise, that when
they went up to keep the feasts, their land should be under the
special protection of the Divine providence, #Ex 34:24|. Notice
is taken of the ceasing of the manna as soon as they had eaten
the old corn of the land. For as it came just when they needed,
so it continued as long as they needed it. This teaches us not
to expect supplies by miracles, when they may be had in a common
way. The word and ordinances of God are spiritual manna, with
which God nourishes his people in this wilderness. Though often
forfeited, yet they are continued while we are here; but when we
come to the heavenly Canaan, this manna will cease, for we shall
no longer need it.

#13-15 We read not of any appearance of God's glory to Joshua
till now. There appeared to him one as a man to be noticed. This
Man was the Son of God, the eternal Word. Joshua gave him Divine
honours: he received them, which a created angel would not have
done, and he is called Jehovah, chap. #6:2|. To Abraham he
appeared as a traveller; to Joshua as a man of war. Christ will
be to his people what their faith needs. Christ had his sword
drawn, which encouraged Joshua to carry on the war with vigour.
Christ's sword drawn in his hand, denotes how ready he is for
the defence and salvation of his people. His sword turns every
way. Joshua will know whether he is a friend or a foe. The cause
between the Israelites and Canaanites, between Christ and
Beelzebub, will not admit of any man's refusing to take one part
or the other, as he may do in worldly contests. Joshua's inquiry
shows an earnest desire to know the will of Christ, and a
cheerful readiness and resolution to do it. All true Christians
must fight under Christ's banner, and they will conquer by his
presence and assistance.
* The siege of Jericho. (1-5) The city is compassed. (6-16)
Jericho is taken, Rahab and her family are saved. (17-27)

#1-5 Jericho resolves Israel shall not be its master. It shut
itself up, being strongly fortified both by art and nature. Thus
were they foolish, and their hearts hardened to their
destruction; the miserable case of all that strengthen
themselves against the Almighty. God resolves Israel shall be
its master, and that quickly. No warlike preparations were to be
made. By the uncommon method of besieging the city, the Lord
honoured the ark, as the symbol of his presence, and showed that
all the victories were from him. The faith and patience of the
people were proved and increased.

#6-16 Wherever the ark went, the people attended it. God's
ministers, by the trumpet of the everlasting gospel, which
proclaims liberty and victory, must encourage the followers of
Christ in their spiritual warfare. As promised deliverances must
be expected in God's way, so they must be expected in his time.
At last the people were to shout: they did so, and the walls
fell. This was a shout of faith; they believed the walls of
Jericho would fall. It was a shout of prayer; they cry to Heaven
for help, and help came.

#17-27 Jericho was to be a solemn and awful sacrifice to the
justice of God, upon those who had filled up the measure of
their sins. So He appoints, from whom, as creatures, they
received their lives, and to whom, as sinners, they had
forfeited them. Rahab perished not with them that believed not,
#Heb 11:31|. All her kindred were saved with her; thus faith in
Christ brings salvation to the house, #Ac 14:31|. She, and they
with her, were plucked as brands from the burning. With Rahab,
or with the men of Jericho; our portion must be assigned, as we
posses or disregard the sign of salvation; even faith in Christ,
which worketh by love. Let us remember what depends upon our
choice, and let us choose accordingly. God shows the weight of a
Divine curse; where it rests there is no getting from under it;
for it brings ruin without remedy.
* The Israelites smitten at Ai. (1-5) Joshua's humiliation and
prayer. (6-9) God instructs Joshua what to do. (10-5) Achan is
detected, He is destroyed. (16-26)

#1-5 Achan took some of the spoil of Jericho. The love of the
world is that root of bitterness, which of all others is most
hardly rooted up. We should take heed of sin ourselves, lest by
it many be defiled or disquieted, #Heb 12:15|; and take heed of
having fellowship with sinners, lest we share their guilt. It
concerns us to watch over one another to prevent sin, because
others' sins may be to our damage. The easy conquest of Jericho
excited contempt of the enemy, and a disposition to expect the
Lord to do all for them without their using proper means. Thus
men abuse the doctrines of Divine grace, and the promises of
God, into excuses for their own sloth and self-indulgence. We
are to work out our own salvation, though it is God that works
in us. It was a dear victory to the Canaanites, whereby Israel
was awakened and reformed, and reconciled to their God, and the
people of Canaan hardened to their own ruin.

#6-9 Joshua's concern for the honour of God, more than even for
the fate of Israel, was the language of the Spirit of adoption.
He pleaded with God. He laments their defeat, as he feared it
would reflect on God's wisdom and power, his goodness and
faithfulness. We cannot at any time urge a better plea than
this, Lord, what wilt thou do for thy great name? Let God be
glorified in all, and then welcome his whole will.

#10-15 God awakens Joshua to inquiry, by telling him that when
this accursed thing was put away, all would be well. Times of
danger and trouble should be times of reformation. We should
look at home, into our own hearts, into our own houses, and make
diligent search to find out if there be not some accursed thing
there, which God sees and abhors; some secret lust, some
unlawful gain, some undue withholding from God or from others.
We cannot prosper, until the accursed thing be destroyed out of
our hearts, and put out of our habitations and our families, and
forsaken in our lives. When the sin of sinners finds them out,
God is to be acknowledged. With a certain and unerring judgment,
the righteous God does and will distinguish between the innocent
and the guilty; so that though the righteous are of the same
tribe, and family, and household with the wicked, yet they never
shall be treated as the wicked.
#16-26 See the folly of those that promise themselves secrecy in
sin. The righteous God has many ways of bringing to light the
hidden works of darkness. See also, how much it is our concern,
when God is contending with us, to find out the cause that
troubles us. We must pray with holy Job, Lord, show me wherefore
thou contendest with me. Achan's sin began in the eye. He saw
these fine things, as Eve saw the forbidden fruit. See what
comes of suffering the heart to walk after the eyes, and what
need we have to make this covenant with our eyes, that if they
wander they shall be sure to weep for it. It proceeded out of
the heart. They that would be kept from sinful actions, must
mortify and check in themselves sinful desires, particularly the
desire of worldly wealth. Had Achan looked upon these things
with an eye of faith, he would have seen they were accursed
things, and would have dreaded them; but looking on them with an
eye of sense only, he saw them as goodly things, and coveted
them. When he had committed the sin, he tried to hide it. As
soon as he had got this plunder, it became his burden, and he
dared not to use his ill-gotten treasure. So differently do
objects of temptation appear at a distance, to what they do when
they have been gotten. See the deceitfulness of sin; that which
is pleasing in the commission, is bitter in the reflection. See
how they will be deceived that rob God. Sin is a very
troublesome thing, not only to a sinner himself, but to all
about him. The righteous God will certainly recompense
tribulation to them that trouble his people. Achan perished not
alone in his sin. They lose their own, who grasp at more than
their own. His sons and daughters were put to death with him. It
is probable that they helped to hide the things; they must have
known of them. What fatal consequences follow, even in this
world, to the sinner himself, and to all belonging him! One
sinner destroys much good. What, then, will be the wrath to
come? Let us flee from it to Christ Jesus as the sinner's
Friend. There are circumstances in the confession of Achan,
marking the progress of sin, from its first entrance into the
heart to its being done, which may serve as the history of
almost every offence against the law of God, and the sacrifice
of Jesus Christ.
* God encourages Joshua. (1,2) The taking of Ai. (3-22) The
destruction of Ai and its king. (23-29) The law read on Ebal and
Gerizim. (30-35)

#1,2 When we have faithfully put away sin, that accursed thing
which separates between us and God, then, and not till then, we
may look to hear from God to our comfort; and God's directing us
how to go on in our Christian work and warfare, is a good
evidence of his being reconciled to us. God encouraged Joshua to
proceed. At Ai the spoil was not to be destroyed as at Jericho,
therefore there was no danger of the people's committing such a
trespass. Achan, who caught at forbidden spoil, lost that, and
life, and all; but the rest of the people, who kept themselves
from the accursed thing, were quickly rewarded for their
obedience. The way to have the comfort of what God allows us,
is, to keep from what he forbids us. No man shall lose by
self-denial.

#3-22 Observe Joshua's conduct and prudence. Those that would
maintain their spiritual conflicts must not love their ease.
Probably he went into the valley alone, to pray to God for a
blessing, and he did not seek in vain. He never drew back till
the work was done. Those that have stretched out their hands
against their spiritual enemies, must never draw them back.

#23-29 God, the righteous Judge, had sentenced the Canaanites
for their wickedness; the Israelites only executed his doom.
None of their conduct can be drawn into an example for others.
Especial reason no doubt there was for this severity to the king
of Ai; it is likely he had been notoriously wicked and vile, and
a blasphemer of the God of Israel.

#30-35 As soon as Joshua got to the mountains Ebal and Gerizim,
without delay, and without caring for the unsettled state of
Israel, or their enemies, he confirmed the covenant of the Lord
with his people, as appointed, #De 11; 27|. We must not think to
defer covenanting with God till we are settled in the world; nor
must any business put us from minding and pursuing the one thing
needful. The way to prosper is to begin with God, #Mt 6:33|.
They built an altar, and offered sacrifice to God, in token of
their dedicating themselves to God, as living sacrifices to his
honour, in and by a Mediator. By Christ's sacrifice of himself
for us, we have peace with God. It is a great mercy to any
people to have the law of God in writing, and it is fit that the
written law should be in a known tongue, that it may be seen and
read of all men.
* The kings combine against Israel. (1,2) The Gibeonites apply
for peace. (3-13) They obtain peace, but are soon detected.
(14-21) The Gibeonites are to be bondmen. (22-27)

#1,2 Hitherto the Canaanites had defended themselves, but here
they consult to attack Israel. Their minds were blinded, and
their hearts hardened to their destruction. Though often at
enmity with each other, yet they united against Israel. Oh that
Israel would learn of Canaanites, to sacrifice private interests
to the public welfare, and to lay aside all quarrels among
themselves, that they may unite against the enemies of God's
kingdom!

#3-13 Other people heard these tidings, and were driven thereby
to make war upon Israel; but the Gibeonites were led to make
peace with them. Thus the discovery of the glory and the grace
of God in the gospel, is to some a savour of life unto life, but
to others a savour of death unto death, #2Co 2:16|. The same sun
softens wax and hardens clay. The falsehood of the Gibeonites
cannot be justified. We must not do evil that good may come. Had
they owned their country, but left its idolatries, giving up
themselves to the God of Israel, we have reason to think Joshua
would have been directed by the oracle of God to spare their
lives. But when they had once said, "We are come from a far
country," they were led to say it again; and to say what was utterly
false concerning their bread, their bottles made of skins, and their
clothes: one lie brings on another, and that a third, and so on.
The way of that sin is especially down-hill. Yet their faith and
prudence are to be commended. In submitting to Israel they
submitted to the God of Israel, which implied forsaking their
idolatries. And how can we do better than cast ourselves upon
the mercy of a God of all goodness? The way to avoid judgment is
to meet it by repentance. Let us do like these Gibeonites, seek
peace with God in the rags of abasement, and godly sorrow; so
our sin shall not be our ruin. Let us be servants to Jesus, our
blessed Joshua, and we shall live.
#14-21 The Israelites, having examined the provisions of the
Gibeonites, hastily concluded that they confirmed their account.
We make more haste than good speed, when we stay not to take God
with us, and do not consult him by the word and prayer. The
fraud was soon found out. A lying tongue is but for a moment.
Had the oath been in itself unlawful, it would not have been
binding; for no obligation can render it our duty to commit a
sin. But it was not unlawful to spare the Canaanites who
submitted, and left idolatry, desiring only that their lives
might be spared. A citizen of Zion swears to his own hurt, and
changes not, #Ps 15:4|. Joshua and the princes, when they found
that they had been deceived, did not apply to Eleazar the high
priest to be freed from their engagement, much less did they
pretend that no faith is to be kept with those to whom they had
sworn. Let this convince us how we ought to keep our promises,
and make good our bargains; and what conscience we ought to make
of our words.

#22-27 The Gibeonites do not justify their lie, but plead that
they did it to save their lives. And the fear was not merely of
the power of man; one might flee from that to the Divine
protection; but of the power of God himself, which they saw
engaged against them. Joshua sentences them to perpetual
bondage. They must be servants, but any work becomes honourable,
when it is done for the house of the Lord, and the offices
thereof. Let us, in like manner, submit to our Lord Jesus,
saying, We are in thy hand, do unto us as seemeth good and right
unto thee, only save our souls; and we shall not repent it. If
He appoints us to bear his cross, and serve him, that shall be
neither shame nor grief to us, while the meanest office in God's
service will entitle us to a dwelling in the house of the Lord
all the days of our life. And in coming to the Saviour, we do
not proceed upon a peradventure. We are invited to draw nigh,
and are assured that him that cometh to Him, he will in no wise
cast out. Even those things which sound harsh, and are humbling,
and form sharp trials of our sincerity, will prove of real
advantage.
* Five kings war against Gibeon. (1-6) Joshua succours Gibeon,
The sun and moon stand still. (7-14) The kings are taken, their
armies defeated, and they are put to death. (15-27) Seven other
kings defeated and slain. (28-43)

#1-6 When sinners leave the service of Satan and the friendship
of the world, that they make peace with God and join Israel,
they must not marvel if the world hate them, if their former
friends become foes. By such methods Satan discourages many who
are convinced of their danger, and almost persuaded to be
Christians, but fear the cross. These things should quicken us
to apply to God for protection, help, and deliverance.

#7-14 The meanest and most feeble, who have just begun to trust
the Lord, are as much entitled to be protected as those who have
long and faithfully been his servants. It is our duty to defend
the afflicted, who, like the Gibeonites, are brought into
trouble on our account, or for the sake of the gospel. Joshua
would not forsake his new vassals. How much less shall our true
Joshua fail those who trust in Him! We may be wanting in our
trust, but our trust never can want success. Yet God's promises
are not to slacken and do away, but to quicken and encourage our
endeavours. Notice the great faith of Joshua, and the power of
God answering it by the miraculous staying of the sun, that the
day of Israel's victories might be made longer. Joshua acted on
this occasion by impulse on his mind from the Spirit of God. It
was not necessary that Joshua should speak, or the miracle be
recorded, according to the modern terms of astronomy. The sun
appeared to the Israelites over Gibeon, and the moon over the
valley of Ajalon, and there they appeared to be stopped on their
course for one whole day. Is any thing too hard for the Lord?
forms a sufficient answer to ten thousand difficulties, which
objectors have in every age started against the truth of God as
revealed in his written word. Proclamation was hereby made to
the neighbouring nations, Behold the works of the Lord, and say,
What nation is there so great as Israel, who has God so nigh
unto them?

#15-27 None moved his tongue against any of the children of
Israel. This shows their perfect safety. The kings were called
to an account, as rebels against the Israel of God. Refuges of
lies will but secure for God's judgment. God punished the
abominable wickedness of these kings, the measure of whose
iniquity was now full. And by this public act of justice, done
upon these ringleaders of the Canaanites in sin, he would
possess his people with the greater dread and detestation of the
sins of the nations that God cast out from before them. Here is
a type and figure of Christ's victories over the powers of
darkness, and of believers' victories through him. In our
spiritual conflicts we must not be satisfied with obtaining some
important victory. We must pursue our scattered enemies,
searching out the remains of sin as they rise up in our hearts,
and thus pursue the conquest. In so doing, the Lord will afford
light until the warfare be accomplished.
#28-43 Joshua made speed in taking these cities. See what a
great deal of work may be done in a little time, if we will be
diligent, and improve our opportunities. God here showed his
hatred of the idolatries and other abominations of which the
Canaanites had been guilty, and shows us how great the
provocation was, by the greatness of the destruction brought
upon them. Here also was typified the destruction of all the
enemies of the Lord Jesus, who, having slighted the riches of
his grace, must for ever feel the weight of his wrath. The Lord
fought for Israel. They could not have gotten the victory, if
God had not undertaken the battle. We conquer when God fights
for us; if he be for us, who can be against us?
* Divers kings overcome at the waters of Merom. (1-9) Hazor is
taken and burned. (10-14) All that country subdued, The Anakims
cut off. (15-23)

#1-9 The wonders God wrought for the Israelites were to
encourage them to act vigorously themselves. Thus the war
against Satan's kingdom, carried on by preaching the gospel, was
at first forwarded by miracles; but being fully proved to be of
God, we are now left to the Divine grace in the usual course, in
the use of the sword of the Spirit. God encouraged Joshua. Fresh
dangers and difficulties make it necessary to seek fresh
supports from the word of God, which we have nigh unto us for
use in every time of need. God proportions our trials to our
strength, and our strength to our trials. Joshua's obedience in
destroying the horses and chariots, shows his self-denial in
compliance with God's command. The possession of things on which
the carnal heart is prone to depend, is hurtful to the life of
faith, and the walk with God; therefore it is better to be
without worldly advantages, than to have the soul endangered by
them.

#10-14 The Canaanites filled up the measure of their iniquity,
and were, as a judgment, left to the pride, obstinacy, and
enmity of their hearts, and to the power of Satan; all
restraints being withdrawn, while the dispensations of
Providence tended to drive them to despair. They brought on
themselves the vengeance they justly merited, of which the
Israelites were to be executioners, by the command the Lord gave
to Moses.

#15-23 Never let the sons of Anak be a terror to the Israel of
God, for their day to fall will come. The land rested from war.
It ended not in a peace with the Canaanites, that was forbidden,
but in a peace from them. There is a rest, a rest from war,
remaining for the people of God, into which they shall enter,
when their warfare is accomplished. That which was now done, is
compared with what had been said to Moses. God's word and his
works, if viewed together, will be found mutually to set each
other forth. If we make conscience of our duty, we need not
question the performance of the promise. But the believer must
never put off his armour, or expect lasting peace, till he
closes his eyes in death; nay, as his strength and usefulness
increase, he may expect more heavy trials; yet the Lord will not
permit any enemies to assault the believer till he has prepared
him for the battle. Christ Jesus ever lives to plead for his
people, and their faith shall not fail, however Satan may be
permitted to assault them. And however tedious, sharp, and
difficult the believer's warfare, his patience in tribulation
may be encouraged by the joyfulness of hope; for he will, ere
long, rest from sin and from sorrow in the Canaan above.
* The two kings conquered by Moses. (1-6) The kings whom Joshua
smote. (7-24)

#1-6 Fresh mercies must not drown the remembrance of former
mercies, nor must the glory of the present instruments of good
to the church diminish the just honour of those who went before
them, since God is the same who wrought by both. Moses gave to
one part of Israel a very rich and fruitful country, but it was
on the outside of Jordan. Joshua gave to all Israel the holy
land, within Jordan. So the law has given to some few of God's
spiritual Israel worldly blessings, the earnest of good things to
come; but our Lord Jesus, the true Joshua, provided for all the
children of promise spiritual blessings, and the heavenly
Canaan.

#7-24 We have here the limits of the country Joshua conquered. A
list is given of the kings subdued by Israel: thirty-one in all.
This shows how fruitful Canaan then was, in which so many chose
to throng together. This was the land God appointed for Israel;
yet in our day it is one of the most barren and unprofitable
countries in the world. Such is the effect of the curse it lies
under, since its possessors rejected Christ and his gospel, as
was foretold by Moses, #De 29:23|. The vengeance of a righteous
God, inflicted on all these kings and their subjects, for their
wickedness, should make us dread and hate sin. The fruitful land
bestowed on his chosen people, should fill our hearts with hope
and confidence in his mercy, and with humble gratitude.
* Bounds of the land not yet conquered. (1-6) Inheritance of
Reuben. (7-33)

#1-6 At this chapter begins the account of the dividing of the
land of Canaan among the tribes of Israel by lot; a narrative
showing the performance of the promise made to the fathers, that
this land should be given to the seed of Jacob. We are not to
pass over these chapters of hard names as useless. Where God has
a mouth to speak, and a hand to write, we should find an ear to
hear, and an eye to read; and may God give us a heart to profit!
Joshua is supposed to have been about one hundred years old at
this time. It is good for those who are old and stricken in
years to be put in remembrance of their being so. God considers
the frame of his people, and would not have them burdened with
work above their strength. And all people, especially old
people, should set to do that quickly which must be done before
they die, lest death prevent them, #Ec 9:10|. God promise that
he would make the Israelites masters of all the countries yet
unsubdued, though Joshua was old, and not able to do it; old,
and not likely to live to see it done. Whatever becomes of us,
and however we may be laid aside as despised, broken vessels,
God will do his own work in his own time. We must work out our
salvation, then God will work in us, and work with us; we must
resist our spiritual enemies, then God will tread them under our
feet; we must go forth to our Christian work and warfare, then
God will go forth before us.
#7-33 The land must be divided among the tribes. It is the will
of God that every man should know his own, and not take that
which is another's. The world must be governed, not by force,
but right. Wherever our habitation is placed, and in whatever
honest way our portion is assigned, we should consider them as
allotted of God; we should be thankful for, and use them as
such, while every prudent method should be used to prevent
disputes about property, both at present and in future. Joshua
must be herein a type of Christ, who has not only conquered the
gates of hell for us, but has opened to us the gates of heaven,
and having purchased the eternal inheritance for all believers,
will put them in possession of it. Here is a general description
of the country given to the two tribes and a half, by Moses.
Israel must know their own, and keep to it; and may not, under
pretence of their being God's peculiar people, encroach on their
neighbours. Twice in this chapter it is noticed, that to the
tribe of Levi Moses gave no inheritance: see #Nu 18:20|. Their
maintenance must be brought out of all the tribes. The ministers
of the Lord should show themselves indifferent about worldly
interests, and the people should take care they want nothing
suitable. And happy are those who have the Lord God of Israel
for their inheritance, though little of this world falls to
their lot. His providences will supply their wants, his
consolations will support their souls, till they gain heavenly
joy and everlasting pleasures.
* The nine tribes and a half to have their inheritance. (1-5)
Caleb obtains Hebron. (6-15)

#1-5 The Israelites must occupy the new conquests. Canaan would
have been subdued in vain, if it had not been inhabited. Yet
every man might not go and settle where he pleased. God shall
choose our inheritance for us. Let us survey our heritage of
present mercy, our prospect for the land of promise, eternal in
the heavens. Is God any respecter of persons? Is it not better
that our place, as to earthly good or sorrow, should be
determined by the infinite wisdom of our heavenly Father, than
by our own ignorance? Should not those for whom the great
mystery of godliness was exhibited, those whose redemption was
purchased by Jesus Christ, thankfully refer their earthly
concerns to his appointment?
#6-15 Caleb's request is, "Give me this mountain," or Hebron,
because it was formerly in God's promise to him, and he would
let Israel know how much he valued the promise. Those who live
by faith value that which is given by God's promise, far above
what is given by his providence only. It was now in the Anakims'
possession, and Caleb would let Israel know how little he feared
the enemy, and that he would encourage them to push on their
conquests. Caleb answered to his name, which signifies "all
heart." Hebron was settled on Caleb and his heirs, because he
wholly followed the Lord God of Israel. Happy are we if we
follow him. Singular piety shall be crowned with singular
favour.
* The borders of the lot of Judah. (1-12) Caleb's portion, His
daughter's blessing. (13-19) The cities of Judah. (20-63)

#1-12 Joshua allotted to Judah, Ephraim, and the half of
Manasseh, their inheritances before they left Gilgal. Afterwards
removing to Shiloh, another survey was made, and the other
tribes had their portion assigned. In due time all God's people
are settled.

#13-19 Achsah obtained some land by Caleb's free grant. He gave
her a south land. Land indeed, but a south land, dry and apt to
be parched. She obtained more, on her request, and he gave the
upper and the nether springs. Those who understand it but of one
field, watered both with the rain of heaven, and the springs
that issued out of the earth, countenance the allusion commonly
made to this, when we pray for spiritual and heavenly blessings
which relate to our souls, as blessings of the upper springs,
and those which relate to the body and the life that now is, as
blessings of the nether springs. All the blessings, both of the
upper and the nether springs, belong to the children of God. As
related to Christ, they have them freely given of the Father,
for the lot of their inheritance.

#20-63 Here is a list of the cities of Judah. But we do not here
find Bethlehem, afterwards the city of David, and ennobled by
the birth of our Lord Jesus in it. That city, which, at the
best, was but little among the thousands of Judah, #Mic 5:2|,
except that it was thus honoured, was now so little as not to be
accounted one of the cities.
* The sons of Joseph.

- This and the following chapter should not be separated. They
give the lots of Ephraim and Manasseh, the children of Joseph,
who, next to Judah, were to have the post of honour, and
therefore had the first and best portion in the northern part of
Canaan, as Judah in the southern part. God's people now, as of
old, suffer his enemies to remain. Blessed Lord, when will all
our enemies be subdued? #1Co 15:26|. Do thou drive them all out;
thou alone canst do it. These settled boundaries may remind us,
that our situation and provision in this life, as well as our
future inheritance, are appointed by the only wise and righteous
God, and we should be content with our portion, since he knows
what is best for us, and all we have is more than we deserve.
* The lot of Manasseh. (1-6) The boundaries of Manasseh, The
Canaanites not driven out. (7-13) Joseph desires a larger
portion. (14-18)

#1-6 Manasseh was but half of the tribe of Joseph, yet it was
divided into two parts. The daughters of Zelophehad now reaped
the benefit of their pious zeal and prudent forecast. Those who
take care in the wilderness of this world, to make sure to
themselves a place in the inheritance of the saints in light,
will have the comfort of it in the other world; while those who
neglect it now, will lose it for ever. Lord, teach us here to
believe and obey, and give us an inheritance among thy saints,
in glory everlasting.

#7-13 There was great communication between Manasseh and
Ephraim. Though each tribe had its inheritance, yet they should
intermix one with another, to do good offices one to another, as
became those, who, though of different tribes, were all one
Israel, and were bound to love as brethren. But they suffered
the Canaanites to live among them, against the command of God,
to serve their own ends.

#14-18 Joshua, as a public person, had no more regard to his own
tribe than to any other, but would govern without favour or
affection; wherein he has left a good example to all in public
trusts. Joshua tells them, that what was fallen to their share
would be a sufficient lot for them, if they would but work and
fight. Men excuse themselves from labour by any pretence; and
nothing serves the purpose better than having rich and powerful
relations, able to provide for them; and they are apt to desire
a partial and unfaithful disposal of what is intrusted to those
they think able to give such help. But there is more real
kindness in pointing out the advantages within reach, and in
encouraging men to make the best of them, than in granting
indulgences to sloth and extravagance. True religion gives no
countenance to these evils. The rule is, They shall not eat who
will not work; and many of our "cannots" are only the language
of idleness, which magnifies every difficulty and danger. This
is especially the case in our spiritual work and warfare.
Without Christ we can do nothing, but we are apt to sit still
and attempt nothing. If we belong to Him, he will stir us up to
our best endeavours, and to cry to him for help. Then our coast
will be enlarged, #1Ch 4:9,10|, and complainings silenced, or
rather, turned into joyful thanksgivings.
* The tabernacle set up at Shiloh. (1) The remainder of the land
described and divided. (2-10) The boundaries of Benjamin.
(11-28)

#1 Shiloh was in the lot of Ephraim, the tribe to which Joshua
belonged, and it was proper that the tabernacle should be near
the residence of the chief governor. The name of this city is
the same as that by which Jacob prophesied of the Messiah, #Ge
49:10|. It is supposed by some that the city was thus called,
when it was chosen for the resting-place of the ark, which
typified our great Peace-maker, and the way by him to a
reconciled God.

#2-10 After a year or more, Joshua blamed their slackness, and
told them how to proceed. God, by his grace, has given us a
title to a good land, the heavenly Canaan, but we are slack to
take possession of it; we enter not into that rest, as we might
by faith, and hope, and holy joy. How long shall it be thus with
us? How long shall we thus stand in our own light, and forsake
our own mercies for lying vanities? Joshua stirs the Israelites
up to take possession of their lots. He is ready to do his part,
if they will do theirs.

#11-28 The boundaries of each portion were distinctly drawn, and
the inheritance of each tribe settled. All contests and selfish
claims were prevented by the wise appointment of God, who
allotted the hill and the valley, the corn and pasture, the
brooks and rivers, the towns and cities. Is the lot of any
servant of Christ cast in affliction and sorrow? It is the Lord;
let him do what seemeth him good. Are we in prosperity and
peace? It is from above. Be humbled when you compare the gift
with your own unworthiness. Forget not Him that gave the good,
and always be ready to resign it at his command.
* The lot of Simeon. (1-9) The lot of Zebulun. (10-16) The lot
of Issachar, Asher, Naphtali, and Dan. (17-51)

#1-9 The men of Judah did not oppose taking away the cities
within their border, when convinced that they had more than was
right. If a true believer has obtained an unintended and
improper advantage in any thing, he will give it up without
murmuring. Love seeketh not her own, and doth not behave
unseemly; it will induce those in whom it richly dwells, to part
with their own to supply what is lacking to their brethren.

#10-16 In the division to each tribe of Israel, the prophetic
blessings of Jacob were fulfilled. They chose for themselves, or
it was divided to them by lot, in the manner and places that he
foresaw. So sure a rule to go by is the word of prophecy: we see
by it what to believe, and it proves beyond all dispute the
things that are of God.

#17-51 Joshua waited till all the tribes were settled, before he
asked any provision for himself. He was content to be unfixed,
till he saw them all placed, and herein is an example to all in
public places, to prefer the common welfare before private
advantage. Those who labour most to do good to others, seek an
inheritance in the Canaan above: but it will be soon enough to
enter thereon, when they have done all the service to their
brethren of which they are capable. Nor can any thing more
effectually assure them of their title to it, than endeavouring
to bring others to desire, to seek, and to obtain it. Our Lord
Jesus came and dwelt on earth, not in pomp but poverty,
providing rest for man, yet himself not having where to lay his
head; for Christ pleased not himself. Nor would he enter upon
his inheritance, till by his obedience to death he secured the
eternal inheritance for all his people; nor will he account his
own glory completed, till every ransomed sinner is put in
possession of his heavenly rest.
* The law concerning the cities of refuge. (1-6) The cities
appointed as refuges. (7-9)

#1-6 When the Israelites were settled in their promised
inheritance, they were reminded to set apart the cities of
refuge, whose use and typical meaning have been explained, #Nu
35; De 19|. God's spiritual Israel have, and shall have in
Christ and heaven, not only rest to repose in, but refuge to
secure themselves in. These cities were designed to typify the
relief which the gospel provides for penitent sinners, and their
protection from the curse of the law and the wrath of God, in
our Lord Jesus, to whom believers flee for refuge, #Heb 6:18|.

#7-9 These cities, as those also on the other side Jordan, stood
so that a man might in half a day reach one of them from any
part of the country. God is ever a Refuge at hand. They were all
Levites' cities. It was kindness to the poor fugitive, that when
he might not go up to the house of the Lord, yet he had the
servants of God with him, to instruct him, and pray for him, and
to help to make up the want of public ordinances. Some observe a
significance in the names of these cities with application to
Christ our Refuge. Kedesh signifies holy, and our Refuge is the
holy Jesus. Shechem, a shoulder, and the government is upon his
shoulder. Hebron, fellowship, and believers are called into the
fellowship of Christ Jesus our Lord. Bezer, a fortification, for
he is a strong hold to all those that trust in him. Ramoth, high
or exalted, for Him hath God exalted with his own right hand.
Golan, joy or exultation, for in Him all the saints are
justified, and shall glory.
* Cities for the Levites. (1-8) The cities allotted to the
Levites. (9-42) God gave the land and rest to the Israelites,
according to his promise. (43-45)

#1-8 The Levites waited till the other tribes were provided for,
before they preferred their claim to Joshua. They build their
claim upon a very good foundation; not their own merits or
services, but the Divine precept. The maintenance of ministers
is not a thing left merely to the will of the people, that they
may let them starve if they please; they which preach the gospel
should live by the gospel, and should live comfortably.

#9-42 By mixing the Levites with the other tribes, they were
made to see that the eyes of all Israel were upon them, and
therefore it was their concern to walk so that their ministry
might not be blamed. Every tribe had its share of Levites'
cities. Thus did God graciously provide for keeping up religion
among them, and that they might have the word in all parts of
the land. Yet, blessed be God, we have the gospel more diffused
amongst us.
#43-45 God promised to give to the seed of Abraham the land of
Canaan for a possession, and now they possessed it, and dwelt
therein. And the promise of the heavenly Canaan is as sure to
all God's spiritual Israel; for it is the promise of Him that
cannot lie. There stood not a man before them. The
after-prevalence of the Canaanites was the effect of Israel's
slothfulness, and the punishment of their sinful inclination to
the idolatries and abominations of the heathen whom they
harboured and indulged. There failed not aught of any good
thing, which the Lord had spoken to the house of Israel. In due
season all his promises will be accomplished; then will his
people acknowledge that the Lord has exceeded their largest
expectations, and made them more than conquerors, and brought
them to their desired rest.
* Reuben and Gad, with the half tribe of Manasseh, dismissed to
their homes. (1-9) They build an altar of testimony, The
congregation offended thereat. (10-20) The answer of the
Reubenites. (21-29) The children of Israel satisfied. (30-34)

#1-9 Joshua dismisses the tribes with good counsel. Those who
have the commandment have it in vain, unless they do the
commandment; and it will not be done aright unless we take
diligent heed. In particular to love the Lord our God, as the
best of beings, and the best of friends; and as far as that
principle rules in the heart, there will be constant care and
endeavour to walk in his ways, even those that are narrow and
up-hill. In every instance to keep his commandments. At all
times, and in all conditions, with purpose of heart to cleave
unto the Lord, and to serve him and his kingdom among men, with
all our heart, and with all our soul. This good counsel is given
to all; may God give us grace to take it!

#10-20 Here is the care of the separated tribes to keep their
hold of Canaan's religion. At first sight it seemed a design to
set up an altar against the altar at Shiloh. God is jealous for
his own institutions; we should be so too, and afraid of every
thing that looks like, or leads to idolatry. Corruptions in
religion are best dealt with at first. But their prudence in
following up this zealous resolution is no less commendable.
Many an unhappy strife would be prevented, or soon made up, by
inquiries into the matter of the offence. The remembrance of
great sins committed formerly, should engage us to stand on our
guard against the beginnings of sin; for the way of sin is
down-hill. We are all concerned to reprove our neighbour when he
does amiss, lest we suffer sin upon him, #Le 19:17|. The offer
made that they should be welcome to come to the land where the
Lord's tabernacle was, and settle there, was in the spirit of
true Israelites.
#21-29 The tribes took the reproofs of their brethren in good
part. With solemnity and meekness they proceeded to give all the
satisfaction in their power. Reverence of God is expressed in
the form of their appeal. This brief confession of faith would
remove their brethren's suspicion that they intended to worship
other gods. Let us always speak of God with seriousness, and
mention his name with a solemn pause. Those who make appeals to
Heaven with a careless "God knows," take his name in vain: it is
very unlike this. They express great confidence of their own
uprightness in the matter of their appeal. "God knows it," for
he is perfectly acquainted with the thoughts and intents of the
heart. In every thing we do in religion, it highly concerns us
to approve ourselves to God, remembering that he knows the
heart. And if our sincerity be known to God, we should study
likewise to let others know it by its fruits, especially those
who, though they mistake us, show zeal for the glory of God.
They disdained the design of which they were suspected to be
guilty, and fully explained their true intent in building this
altar. Those who have found the comfort and benefit of God's
ordinances, cannot but desire to preserve them to their seed,
and to use all possible care that their children may be looked
upon as having a part in him. Christ is the great Altar that
sanctifies every gift; the best evidence of our interest in him
is the work of his Spirit in our hearts.

#30-34 It is well that there was on both sides a disposition to
peace, as there was a zeal for God; for quarrels about religion,
for want of wisdom and love, often prove the most fierce and
difficult to be made up. Proud and peevish spirits, when they
have passed any unjust blame on their brethren, though full
evidence be brought of its unfairness, can by no means be
persuaded to withdraw it. But Israel was not so prejudiced. They
looked upon their brethren's innocence as a token of God's
presence. Our brethren's zeal for the power of godliness, and
faith and love, notwithstanding the fears of their breaking the
unity of the church, are things of which we should be very glad
to be satisfied. The altar was called ED, a witness. It was a
witness of their care to keep their religion pure and entire,
and would witness against their descendants, if they should turn
from following after the Lord. Happy will it be when all
professed Christians learn to copy the example of Israel, to
unite zeal and steady adherence to the cause of truth, with
candour, meekness, and readiness to understand each other, to
explain and to be satisfied with the explanations of their
brethren. May the Lord increase the number of those who
endeavour to keep the unity of the Spirit in the bond of peace!
may increasing grace and consolation be with all who love Jesus
Christ in sincerity!
* Joshua's exhortation before his death. (1-10) Joshua warns the
people of idolatry. (11-16)

#1-10 Joshua was old and dying, let them observe what he said
now. He put them in mind of the great things God had done for
them in his days. He exhorted them to be very courageous. Keep
with care, do with diligence, and regard with sincerity what is
written. Also, very cautiously to endeavour that the heathen
idolatry may be forgotten, so that it may never be revived. It
is sad that among Christians the names of the heathen gods are
so commonly used, and made so familiar as they are. Joshua
exhorts them to be very constant. There might be many things
amiss among them, but they had not forsaken the Lord their God;
the way to make people better, is to make the best of them.

#11-16 Would we cleave to the Lord, we must always stand upon
our guard, for many a soul is lost through carelessness. Love
the Lord your God, and you will not leave him. Has God been thus
true to you? Be not you false to him. He is faithful that has
promised, #Heb 10:23|. The experience of every Christian
witnesses the same truth. Conflicts may have been severe and
long, trials great and many; but at the last he will acknowledge
that goodness and mercy followed him all the days of his life.
Joshua states the fatal consequences of going back; know for a
certainty it will be your ruin. The first step would be,
friendship with idolaters; the next would be, marrying with
them; the end of that would be, serving their gods. Thus the way
of sin is down-hill, and those who have fellowship with sinners,
cannot avoid having fellowship with sin. He describes the
destruction he warns them of. The goodness of the heavenly
Canaan, and the free and sure grant God has made of it, will add
to the misery of those who shall for ever be shut out from it.
Nothing will make them see how wretched they are, so much, as to
see how happy they might have been. Let us watch and pray
against temptation. Let us trust in God's faithfulness, love,
and power; let us plead his promises, and cleave to his
commandments, then we shall be happy in life, in death, and for
ever.
* God's benefits to their fathers. (1-14) Joshua renews the
covenant between the people and God. (15-28) Joshua's death,
Joseph's bones buried, The state of Israel. (29-33)

#1-14 We must never think our work for God done, till our life
is done. If he lengthen out our days beyond what we expected,
like those of Joshua, it is because he has some further service
for us to do. He who aims at the same mind which was in Christ
Jesus, will glory in bearing the last testimony to his Saviour's
goodness, and in telling to all around, the obligations with
which the unmerited goodness of God has bound him. The assembly
came together in a solemn religious manner. Joshua spake to them
in God's name, and as from him. His sermon consists of doctrine
and application. The doctrinal part is a history of the great
things God had done for his people, and for their fathers before
them. The application of this history of God's mercies to them,
is an exhortation to fear and serve God, in gratitude for his
favour, and that it might be continued.

#15-28 It is essential that the service of God's people be
performed with a willing mind. For LOVE is the only genuine
principle whence all acceptable service of God can spring. The
Father seeks only such to worship him, as worship him in spirit
and in truth. The carnal mind of man is enmity against God,
therefore, is not capable of such spiritual worship. Hence the
necessity of being born again. But numbers rest in mere forms,
as tasks imposed upon them. Joshua puts them to their choice;
but not as if it were indifferent whether they served God or
not. Choose you whom ye will serve, now the matter is laid
plainly before you. He resolves to do this, whatever others did.
Those that are bound for heaven, must be willing to swim against
the stream. They must not do as the most do, but as the best do.
And no one can behave himself as he ought in any station, who
does not deeply consider his religious duties in family
relations. The Israelites agree with Joshua, being influenced by
the example of a man who had been so great a blessing to them;
We also will serve the Lord. See how much good great men do, by
their influence, if zealous in religion. Joshua brings them to
express full purpose of heart to cleave to the Lord. They must
come off from all confidence in their own sufficiency, else
their purposes would be in vain. The service of God being made
their deliberate choice, Joshua binds them to it by a solemn
covenant. He set up a monument of it. In this affecting manner
Joshua took his last leave of them; if they perished, their
blood would be upon their own heads. Though the house of God,
the Lord's table, and even the walls and trees before which we
have uttered our solemn purposes of serving him, would bear
witness against us if we deny him, yet we may trust in him, that
he will put his fear into our hearts, that we shall not depart
from him. God alone can give grace, yet he blesses our
endeavours to engage men to his service.
#29-33 Joseph died in Egypt, but gave commandment concerning his
bones, that they should not rest in their grave till Israel had
rest in the land of promise. Notice also the death and burial of
Joshua, and of Eleazar the chief priest. The most useful men,
having served their generation, according to the will of God,
one after another, fall asleep and see corruption. But Jesus,
having spent and ended his life on earth more effectually than
either Joshua or Joseph, rose from the dead, and saw no
corruption. And the redeemed of the Lord shall inherit the
kingdom he prepared for them from the foundation of the world.
They will say in admiration of the grace of Jesus, Unto him that
loved us, and washed us from our sins in his own blood, and hath
made us kings and priests unto God and his Father, to him be
glory and dominion for ever and ever. Amen.
** The book of Judges is the history of Israel during the
government of the Judges, who were occasional deliverers, raised
up by God to rescue Israel from their oppressors, to reform the
state of religion, and to administer justice to the people. The
state of God's people does not appear in this book so
prosperous, nor their character so religious, as might have been
expected; but there were many believers among them, and the
tabernacle service was attended to. The history exemplifies the
frequent warnings and predictions of Moses, and should have
close attention. The whole is full of important instruction.

* Proceedings of the tribes of Judah and Simeon. (1-8) Hebron
and other cities taken. (9-20) The proceedings of other tribes.
(21-36)

#1-8 The Israelites were convinced that the war against the
Canaanites was to be continued; but they were in doubt as to the
manner in which it was to be carried on after the death of
Joshua. In these respects they inquired of the Lord. God
appoints service according to the strength he has given. From
those who are most able, most work is expected. Judah was first
in dignity, and must be first in duty. Judah's service will not
avail unless God give success; but God will not give the
success, unless Judah applies to the service. Judah was the most
considerable of all the tribes, and Simeon the least; yet Judah
begs Simeon's friendship, and prays for aid from him. It becomes
Israelites to help one another against Canaanites; and all
Christians, even those of different tribes, should strengthen
one another. Those who thus help one another in love, have
reason to hope that God will graciously help both. Adoni-bezek
was taken prisoner. This prince had been a severe tyrant. The
Israelites, doubtless under the Divine direction, made him
suffer what he had done to others; and his own conscience
confessed that he was justly treated as he had treated others.
Thus the righteous God sometimes, in his providence, makes the
punishment answer the sin.

#9-20 The Canaanites had iron chariots; but Israel had God on
their side, whose chariots are thousands of angels, #Ps 68:17|.
Yet they suffered their fears to prevail against their faith.
About Caleb we read in #Jos 15:16-19|. The Kenites had settled
in the land. Israel let them fix where they pleased, being a
quiet, contented people. They that molested none, were molested
by none. Blessed are the meek, for they shall inherit the earth.

#21-36 The people of Israel were very careless of their duty and
interest. Owing to slothfulness and cowardice, they would not be
at the pains to complete their conquests. It was also owing to
their covetousness: they were willing to let the Canaanites live
among them, that they might make advantage of them. They had not
the dread and detestation of idolatry they ought to have had.
The same unbelief that kept their fathers forty years out of
Canaan, kept them now out of the full possession of it. Distrust
of the power and promise of God deprived them of advantages, and
brought them into troubles. Thus many a believer who begins well
is hindered. His graces languish, his lusts revive, Satan plies
him with suitable temptations, the world recovers its hold; he
brings guilt into his conscience, anguish into his heart,
discredit on his character, and reproach on the gospel. Though
he may have sharp rebukes, and be so recovered that he does not
perish, yet he will have deeply to lament his folly through his
remaining days; and upon his dying bed to mourn over the
opportunities of glorifying God and serving the church he has
lost. We can have no fellowship with the enemies of God within
us or around us, but to our hurt; therefore our only wisdom is
to maintain unceasing war against them.
* The angel of the Lord rebukes the people. (1-5) The wickedness
of the new generation after Joshua. (6-23)

#1-5 It was the great Angel of the covenant, the Word, the Son
of God, who spake with Divine authority as Jehovah, and now
called them to account for their disobedience. God sets forth
what he had done for Israel, and what he had promised. Those who
throw off communion with God, and have fellowship with the
unfruitful works of darkness, know not what they do now, and
will have nothing to say for themselves in the day of account
shortly. They must expect to suffer for this their folly. Those
deceive themselves who expect advantages from friendship with
God's enemies. God often makes men's sin their punishment; and
thorns and snares are in the way of the froward, who will walk
contrary to God. The people wept, crying out against their own
folly and ingratitude. They trembled at the word, and not
without cause. It is a wonder sinners can ever read the Bible
with dry eyes. Had they kept close to God and their duty, no
voice but that of singing had been heard in their congregation;
but by their sin and folly they made other work for themselves,
and nothing is to be heard but the voice of weeping. The worship
of God, in its own nature, is joy, praise, and thanksgiving; our
sins alone render weeping needful. It is pleasing to see men
weep for their sins; but our tears, prayers, and even amendment,
cannot atone for sin.

#6-23 We have a general idea of the course of things in Israel,
during the time of the Judges. The nation made themselves as
mean and miserable by forsaking God, as they would have been
great and happy if they had continued faithful to him. Their
punishment answered to the evil they had done. They served the
gods of the nations round about them, even the meanest, and God
made them serve the princes of the nations round about them,
even the meanest. Those who have found God true to his promises,
may be sure that he will be as true to his threatenings. He
might in justice have abandoned them, but he could not for pity
do it. The Lord was with the judges when he raised them up, and
so they became saviours. In the days of the greatest distress of
the church, there shall be some whom God will find or make fit
to help it. The Israelites were not thoroughly reformed; so mad
were they upon their idols, and so obstinately bent to
backslide. Thus those who have forsaken the good ways of God,
which they have once known and professed, commonly grow most
daring and desperate in sin, and have their hearts hardened.
Their punishment was, that the Canaanites were spared, and so
they were beaten with their own rod. Men cherish and indulge
their corrupt appetites and passions; therefore God justly
leaves them to themselves, under the power of their sins, which
will be their ruin. God has told us how deceitful and
desperately wicked our hearts are, but we are not willing to
believe it, until by making bold with temptation we find it true
by sad experience. We need to examine how matters stand with
ourselves, and to pray without ceasing, that we may be rooted
and grounded in love, and that Christ may dwell in our hearts by
faith. Let us declare war against every sin, and follow after
holiness all our days.
* The nations left to prove Israel. (1-7) Othniel delivers
Israel. (8-11) Ehud delivers Israel from Eglon. (12-30) Shamgar
delivers and judges Israel. (31)

#1-7 As the Israelites were a type of the church on earth, they
were not to be idle and slothful. The Lord was pleased to try
them by the remains of the devoted nations they spared.
Temptations and trials detect the wickedness of the hearts of
sinners; and strengthen the graces of believers in their daily
conflict with Satan, sin, and this evil world. They must live in
this world, but they are not of it, and are forbidden to conform
to it. This marks the difference between the followers of Christ
and mere professors. The friendship of the world is more fatal
than its enmity; the latter can only kill the body, but the
former murders many precious souls.
#8-11 The first judge was Othniel: even in Joshua's time Othniel
began to be famous. Soon after Israel's settlement in Canaan
their purity began to be corrupted, and their peace disturbed.
But affliction makes those cry to God who before would scarcely
speak to him. God returned in mercy to them for their
deliverance. The Spirit of the Lord came upon Othniel. The
Spirit of wisdom and courage to qualify him for the service, and
the Spirit of power to excite him to it. He first judged Israel,
reproved and reformed them, and then went to war. Let sin at
home be conquered, that worst of enemies, then enemies abroad
will be more easily dealt with. Thus let Christ be our Judge and
Lawgiver, then he will save us.

#12-30 When Israel sins again, God raises up a new oppressor.
The Israelites did ill, and the Moabites did worse; yet because
God punishes the sins of his own people in this world, Israel is
weakened, and Moab strengthened against them. If lesser troubles
do not do the work, God will send greater. When Israel prays
again, God raises up Ehud. As a judge, or minister of Divine
justice, Ehud put to death Eglon, the king of Moab, and thus
executed the judgments of God upon him as an enemy to God and
Israel. But the law of being subject to principalities and
powers in all things lawful, is the rule of our conduct. No such
commissions are now given; to pretend to them is to blaspheme
God. Notice Ehud's address to Eglon. What message from God but a
message of vengeance can a proud rebel expect? Such a message is
contained in the word of God; his ministers are boldly to
declare it, without fearing the frown, or respecting the persons
of sinners. But, blessed be God, they have to deliver a message
of mercy and of free salvation; the message of vengeance belongs
only to those who neglect the offers of grace. The consequence
of this victory was, that the land had rest eighty years. It was
a great while for the land to rest; yet what is that to the
saints' everlasting rest in the heavenly Canaan.
#31 The side of the country which lay south-west, was infested
by the Philistines. God raised up Shamgar to deliver them;
having neither sword nor spear, he took an ox-goad, the
instrument next at hand. God can make those serviceable to his
glory and to his church's good, whose birth, education, and
employment, are mean and obscure. It is no matter what the
weapon is, if God directs and strengthens the arm. Often he
works by unlikely means, that the excellency of the power may
appear to be of God.
* Israel again revolts, and is oppressed by Jabin. (1-3) Deborah
concerts their deliverance with Barak. (4-9) Sisera defeated.
(10-16) Sisera put to death by Jael. (17-24)

#1-3. The land had rest for eighty years, which should have
confirmed them in their religion; but it made them secure, and
indulge their lusts. Thus the prosperity of fools destroys them.
Jabin and his general Sisera, mightily oppressed Israel. This
enemy was nearer than any of the former. Israel cried unto the
Lord, when distress drove them to him, and they saw no other way
of relief. Those who slight God in prosperity, will find
themselves under a necessity of seeking him in trouble.

#4-9 Deborah was a prophetess; one instructed in Divine
knowledge by the inspiration of the Spirit of God. She judged
Israel as God's mouth to them; correcting abuses, and redressing
grievances. By God's direction, she ordered Barak to raise an
army, and engage Jabin's forces. Barak insisted much upon her
presence. Deborah promised to go with him. She would not send
him where she would not go herself. Those who in God's name call
others to their duty, should be ready to assist them in it.
Barak values the satisfaction of his mind, and the good success
of his enterprise, more than mere honour.

#10-16. Sisera's confidence was chiefly in his chariots. But if
we have ground to hope that God goes before us, we may go on
with courage and cheerfulness. Be not dismayed at the
difficulties thou meetest with in resisting Satan, in serving
God, or suffering for him; for is not the Lord gone before thee?
Follow him then fully. Barak went down, though upon the plain
the iron chariots would have advantage against him: he quitted
the mountain in dependence on the Divine power; for in the Lord
alone is the salvation of his people, #Jer 3:23|. He was not
deceived in his confidence. When God goes before us in our
spiritual conflicts, we must bestir ourselves; and when, by his
grace, he gives us some success against the enemies of our
souls, we must improve it by watchfulness and resolution.

#17-24 Sisera's chariots had been his pride and his confidence.
Thus are those disappointed who rest on the creature; like a
broken reed, it not only breaks under them, but pierces them
with many sorrows. The idol may quickly become a burden, #Isa
46:1|; what we were sick for, God can make us sick of. It is
probable that Jael really intended kindness to Sisera; but by a
Divine impulse she was afterwards led to consider him as the
determined enemy of the Lord and of his people, and to destroy
him. All our connections with God's enemies must be broken off,
if we would have the Lord for our God, and his people for our
people. He that had thought to have destroyed Israel with his
many iron chariots, is himself destroyed with one iron nail.
Thus the weak things of the world confound the mighty. The
Israelites would have prevented much mischief, if they had
sooner destroyed the Canaanites, as God commanded and enabled
them: but better be wise late, and buy wisdom by experience,
than never be wise.
* Praise and glory ascribed to God. (1-5) The distress and
deliverance of Israel. (6-11) Some commended, others censured.
(12-23) Sisera's mother disappointed. (24-31)

#1-5. No time should be lost in returning thanks to the Lord for
his mercies; for our praises are most acceptable, pleasant, and
profitable, when they flow from a full heart. By this, love and
gratitude would be more excited and more deeply fixed in the
hearts of believers; the events would be more known and longer
remembered. Whatever Deborah, Barak, or the army had done, the
Lord must have all the praise. The will, the power, and the
success were all from Him.

#6-11. Deborah describes the distressed state of Israel under
the tyranny of Jabin, that their salvation might appear more
gracious. She shows what brought this misery upon them. It was
their idolatry. They chose new gods, with new names. But under
all these images, Satan was worshipped. Deborah was a mother to
Israel, by diligently promoting the salvation of their souls.
She calls on those who shared the advantages of this great
salvation, to offer up thanks to God for it. Let such as are
restored, not only to their liberty as other Israelites, but to
their rank, speak God's praises. This is the Lord's doing. In
these acts of his, justice was executed on his enemies. In times
of persecution, God's ordinances, the walls of salvation, whence
the waters of life are drawn, are resorted to at the hazard of
the lives of those who attend them. At all times Satan will
endeavour to hinder the believer from drawing near to the throne
of grace. Notice God's kindness to his trembling people. It is
the glory of God to protect those who are most exposed, and to
help the weakest. Let us notice the benefit we have from the
public peace, the inhabitants of villages especially, and give
God the praise.

#12-23 Deborah called on her own soul to be in earnest. He that
will set the hearts of other men on fire with the love of
Christ, must himself burn with love. Praising God is a work we
should awake to, and awake ourselves unto. She notices who
fought against Israel, who fought for them, and who kept away.
Who fought against them. They were obstinate enemies to God's
people, therefore the more dangerous. Who fought for them. The
several tribes that helped are here spoken of with honour; for
though God is above all to be glorified, those who are employed
must have their due praise, to encourage others. But the whole
creation is at war with those to whom God is an enemy. The river
of Kishon fought against their enemies. At most times it was
shallow, yet now, probably by the great rain that fell, it was
so swelled, and the stream so deep and strong, that those who
attempted to pass, were drowned. Deborah's own soul fought
against them. When the soul is employed in holy exercises, and
heart-work is made of them, through the grace of God, the
strength of our spiritual enemies will be trodden down, and will
fall before us. She observes who kept away, and did not side
with Israel, as might have been expected. Thus many are kept
from doing their duty by the fear of trouble, the love of ease,
and undue affection to their worldly business and advantage.
Narrow, selfish spirits care not what becomes of God's church,
so that they can but get, keep, and save money. All seek their
own, #Php 2:21|. A little will serve those for a pretence to
stay at home, who have no mind to engage in needful services,
because there is difficulty and danger in them. But we cannot
keep away from the contest between the Lord and his enemies; and
if we do not actively endeavour to promote his cause in this
wicked world, we shall fall under the curse against the workers
of iniquity. Though He needs no human help, yet he is pleased to
accept the services of those who improve their talents to
advance his cause. He requires every man to do so.
#24-31 Jael had a special blessing. Those whose lot is cast in
the tent, in a low and narrow sphere, if they serve God
according to the powers he has given them, shall not lose their
reward. The mother of Sisera looked for his return, not in the
least fearing his success. Let us take heed of indulging eager
desires towards any temporal good, particularly toward that
which cherishes vain-glory, for that was what she here doted on.
What a picture does she present of an ungodly and sensual heart!
How shameful and childish these wishes of an aged mother and her
attendants for her son! And thus does God often bring ruin on
his enemies when they are most puffed up. Deborah concludes with
a prayer to God for the destruction of all his foes, and for the
comfort of all his friends. Such shall be the honour, and joy of
all who love God in sincerity, they shall shine for ever as the
sun in the firmament.
* Israel oppressed by Midianites. (1-6) Israel rebuked by a
prophet. (7-10) Gideon set to deliver Israel. (11-24) Gideon
destroys Baal's altar. (25-32) Signs given him. (33-40)

#1-6 Israel's sin was renewed, and Israel's troubles were
repeated. Let all that sin expect to suffer. The Israelites hid
themselves in dens and caves; such was the effect of a guilty
conscience. Sin dispirits men. The invaders left no food for
Israel, except what was taken into the caves. They prepared that
for Baal with which God should have been served, now God justly
sends an enemy to take it away in the season thereof.

#7-10 They cried to God for a deliverer, and he sent them a
prophet to teach them. When God furnishes a land with faithful
ministers, it is a token that he has mercy in store for it. He
charges them with rebellion against the Lord; he intends to
bring them to repentance. Repentance is real when the sinfulness
of sin, as disobedience to God, is chiefly lamented.

#11-24 Gideon was a man of a brave, active spirit, yet in
obscurity through the times: he is here stirred up to undertake
something great. It was very sure that the Lord was with him,
when his Angel was with him. Gideon was weak in faith, which
made it hard to reconcile the assurances of the presence of God
with the distress to which Israel was brought. The Angel
answered his objections. He told him to appear and act as
Israel's deliverer, there needed no more. Bishop Hall says,
While God calls Gideon valiant, he makes him so. God delights to
advance the humble. Gideon desires to have his faith confirmed.
Now, under the influences of the Spirit, we are not to expect
signs before our eyes such as Gideon here desired, but must
earnestly pray to God, that if we have found grace in his sight,
he would show us a sign in our heart, by the powerful working of
his Spirit there, The Angel turned the meat into an offering
made by fire; showing that he was not a man who needed meat, but
the Son of God, who was to be served and honoured by sacrifice,
and who in the fulness of time was to make himself a sacrifice.
Hereby a sign was given to Gideon, that he had found grace in
God's sight. Ever since man has by sin exposed himself to God's
wrath and curse, a message from heaven has been a terror to him,
as he scarcely dares to expect good tidings thence. In this
world, it is very awful to have any converse with that world of
spirits to which we are so much strangers. Gideon's courage
failed him. But God spoke peace to him.

#25-32 See the power of God's grace, that he could raise up a
reformer; and the kindness of his grace, that he would raise up
a deliverer, out of the family of a leader in idolatry. Gideon
must not think it enough not to worship at that altar; he must
throw it down, and offer sacrifice on another. It was needful he
should make peace with God, before he made war on Midian. Till
sin be pardoned through the great Sacrifice, no good is to be
expected. God, who has all hearts in his hands, influenced Joash
to appear for his son against the advocates for Baal, though he
had joined formerly in the worship of Baal. Let us do our duty,
and trust God with our safety. Here is a challenge to Baal, to
do either good or evil; the result convinced his worshippers of
their folly, in praying to one to help them that could not
avenge himself.

#33-40 These signs are truly miraculous, and very significant.
Gideon and his men were going to fight the Midianites; could God
distinguish between a small fleece of Israel, and the vast floor
of Midian? Gideon is made to know that God could do so. Is
Gideon desirous that the dew of Divine grace might come down
upon himself in particular? He sees the fleece wet with dew to
assure him of it. Does he desire that God will be as the dew to
all Israel? Behold, all the ground is wet. What cause we sinners
of the Gentiles have, to bless the Lord that the dew of heavenly
blessings, once confined to Israel, is now sent to all the
inhabitants of the earth! Yet still the means of grace are in
different measures, according to the purposes of God. In the
same congregation, one man's soul is like Gideon's moistened
fleece, another like the dry ground.
* Gideon's army reduced. (1-8) Gideon is encouraged. (9-15) The
defeat of the Midianites. (16-22) The Ephraimites take Oreb and
Zeeb. (23-25)

#1-8. God provides that the praise of victory may be wholly to
himself, by appointing only three hundred men to be employed.
Activity and prudence go with dependence upon God for help in
our lawful undertakings. When the Lord sees that men would
overlook him, and through unbelief, would shrink from perilous
services, or that through pride they would vaunt themselves
against him, he will set them aside, and do his work by other
instruments. Pretences will be found by many, for deserting the
cause and escaping the cross. But though a religious society may
thus be made fewer in numbers, yet it will gain as to purity,
and may expect an increased blessing from the Lord. God chooses
to employ such as are not only well affected, but zealously
affected in a good thing. They grudged not at the liberty of the
others who were dismissed. In doing the duties required by God,
we must not regard the forwardness or backwardness of others,
nor what they do, but what God looks for at our hands. He is a
rare person who can endure that others should excel him in gifts
or blessings, or in liberty; so that we may say, it is by the
special grace of God that we regard what God says to us, and not
look to men what they do.

#9-15 The dream seemed to have little meaning in it; but the
interpretation evidently proved the whole to be from the Lord,
and discovered that the name of Gideon had filled the Midianites
with terror. Gideon took this as a sure pledge of success;
without delay he worshipped and praised God, and returned with
confidence to his three hundred men. Wherever we are, we may
speak to God, and worship him. God must have the praise of that
which encourages our faith. And his providence must be
acknowledged in events, though small and seemingly accidental.

#16-22 This method of defeating the Midianites may be alluded
to, as exemplifying the destruction of the devil's kingdom in
the world, by the preaching of the everlasting gospel, the
sounding that trumpet, and the holding forth that light out of
earthen vessels, for such are the ministers of the gospel, #2Co
4:6,7|. God chose the foolish things of the world to confound
the wise, a barley-cake to overthrow the tents of Midian, that
the excellency of the power might be of God only. The gospel is
a sword, not in the hand, but in the mouth: the sword of the
Lord and of Gideon; of God and Jesus Christ, of Him that sits on
the throne and the Lamb. The wicked are often led to avenge the
cause of God upon each other, under the power of their
delusions, and the fury of their passions. See also how God
often makes the enemies of the church instruments to destroy one
another; it is a pity that the church's friends should ever act
like them.

#23-25 Two chief commanders of the host of Midian were taken and
slain by the men of Ephraim. It were to be wished that we all
did as these did, and that where help is needed, that it were
willingly and readily performed by another. And that if there
were any excellent and profitable matter begun, we were willing
to have fellow-labourers to the finishing and perfecting the
same, and not, as often, hinder one another.
* Gideon pacifies the Ephraimites. (1-3) Succoth and Penuel
refuse to relieve Gideon. (4-12) Succoth and Penuel punished.
(13-17) Gideon avenges his brethren. (18-21) Gideon declines the
government, but gives occasion for idolatry. (22-28) Gideon's
death, Israel's ingratitude. (29-35)

#1-3 Those who will not attempt or venture any thing in the
cause of God, will be the most ready to censure and quarrel with
such as are of a more zealous and enterprising spirit. And those
who are the most backward to difficult services, will be the
most angry not to have the credit of them. Gideon stands here as
a great example of self-denial; and shows us that envy is best
removed by humility. The Ephraimites had given vent to their
passion in very wrong freedom of speech, a certain sign of a
weak cause: reason runs low when chiding flies high.
#4-12 Gideon's men were faint, yet pursuing; fatigued with what
they had done, yet eager to do more against their enemies. It is
many a time the true Christian's case, fainting, and yet
pursuing. The world knows but little of the persevering and
successful struggle the real believer maintains with his sinful
heart. But he betakes himself to that Divine strength, in the
faith of which he began his conflict, and by the supply of which
alone he can finish it in triumph.

#13-17 The active servants of the Lord meet with more dangerous
opposition from false professors than from open enemies; but
they must not care for the behaviour of those who are Israelites
in name, but Midianites in heart. They must pursue the enemies
of their souls, and of the cause of God, though they are ready
to faint through inward conflicts and outward hardships. And
they shall be enabled to persevere. The less men help, and the
more they seek to hinder, the more will the Lord assist.
Gideon's warning being slighted, the punishment was just. Many
are taught with the briers and thorns of affliction, who would
not learn otherwise.

#18-21 The kings of Midian must be reckoned with. As they
confessed themselves guilty of murder, Gideon acted as the
avenger of blood, being the next of kin to the persons slain.
Little did they think to have heard of this so long after; but
murder seldom goes unpunished in this life. Sins long forgotten
by man, must be accounted for to God. What poor consolation in
death from the hope of suffering less pain, and of dying with
less disgrace than some others! yet many are more anxious on
these accounts, than concerning the future judgment, and what
will follow.

#22-28 Gideon refused the government the people offered him. No
good man can be pleased with any honour done to himself, which
belongs only to God. Gideon thought to keep up the remembrance
of this victory by an ephod, made of the choicest of the spoils.
But probably this ephod had, as usual, a teraphim annexed to it,
and Gideon intended this for an oracle to be consulted. Many are
led into false ways by one false step of a good man. It became a
snare to Gideon himself, and it proved the ruin of the family.
How soon will ornaments which feed the lust of the eye, and form
the pride of life, as well as tend to the indulgences of the
flesh, bring shame on those who are fond of them!
#29-35 As soon as Gideon was dead, who kept the people to the
worship of the God of Israel, they found themselves under no
restraint; then they went after Baalim, and showed no kindness
to the family of Gideon. No wonder if those who forget their
God, forget their friends. Yet conscious of our own ingratitude
to the Lord, and observing that of mankind in general, we should
learn to be patient under any unkind returns we meet with for
our poor services, and resolve, after the Divine example, not to
be overcome of evil, but to overcome evil with good.
* Abimelech murders his brethren, and is made king. (1-6) Jotham
rebukes the Shechemites. (7-21) The Shechemites conspire against
Abimelech. (22-29) Abimelech destroys Shechem. (30-49) Abimelech
slain. (50-57)

#1-6 The men of Shechem chose Abimelech king. God was not
consulted whether they should have any king, much less who it
should be. If parents could see what their children would do,
and what they are to suffer, their joy in them often would be
turned into sorrow: we may be thankful that we cannot know what
shall happen. Above all, we should fear and watch against sin;
for our evil conduct may produce fatal effects upon our
families, after we are in our graves.

#7-21 There was no occasion for the trees to choose a king, they
are all the trees of the Lord which he has planted. Nor was
there any occasion for Israel to set a king over them, for the
Lord was their King. Those who bear fruit for the public good,
are justly respected and honoured by all that are wise, more
than those who merely make a figure. All these fruit-trees gave
much the same reason for their refusal to be promoted over the
trees; or, as the margin reads it, to go up and down for the
trees. To rule, involves a man in a great deal both of toil and
care. Those who are preferred to public trust and power, must
forego all private interests and advantages, for the good of
others. And those advanced to honour and dignity, are in great
danger of losing their fruitfulness. For which reason, they that
desire to do good, are afraid of being too great. Jotham
compares Abimelech to the bramble or thistle, a worthless plant,
whose end is to be burned. Such a one was Abimelech.

#22-29 Abimelech is seated in the throne his father refused. But
how long does this glory last? Stay but three years, and see the
bramble withered and burned. The prosperity of the wicked is
short and fickle. The Shechemites are plagued by no other hand
than Abimelech's. They raised him unjustly to the throne; they
first feel the weight of his sceptre.

#30-49 Abimelech intended to punish the Shechemites for
slighting him now, but God punished them for their serving him
formerly in the murder of Gideon's sons. When God uses men as
instruments in his hand to do his work, he means one thing, and
they another. That, which they hoped would have been for their
welfare, proved a snare and a trap, as those will certainly
find, who run to idols for shelter; such will prove a refuge of
lies.
#50-57 The Shechemites were ruined by Abimelech; now he is
reckoned with, who was their leader in villany. Evil pursues
sinners, and sometimes overtakes them, when not only at ease,
but triumphant. Though wickedness may prosper a while, it will
not prosper always. The history of mankind, if truly told, would
greatly resemble that of this chapter. The records of what are
called splendid events present to us such contests for power.
Such scenes, though praised of men, fully explain the Scripture
doctrine of the deceitfulness and desperate wickedness of the
human heart, the force of men's lust, and the effect of Satan's
influence. Lord, thou has given us thy word of truth and
righteousness, O pour upon us thy spirit of purity, peace, and
love, and write thy holy law in our hearts.
* Tola and Jair judge Israel. (1-5) The Philistines and
Ammonites oppress Israel. (6-9) Israel's repentance. (10-18)

#1-5 Quiet and peaceable reigns, though the best to live in,
yield least variety of matter to be spoken of. Such were the
days of Tola and Jair. They were humble, active, and useful men,
rulers appointed of God.

#6-9 Now the threatening was fulfilled, that the Israelites
should have no power to stand before their enemies, #Le
26:17,37|. By their evil ways and their evil doings they
procured this to themselves.

#10-18 God is able to multiply men's punishments according to
the numbers of their sins and idols. But there is hope when
sinners cry to the Lord for help, and lament their ungodliness
as well as their more open transgressions. It is necessary, in
true repentance, that there be a full conviction that those
things cannot help us which we have set in competition with God.
They acknowledged what they deserved, yet prayed to God not to
deal with them according to their deserts. We must submit to
God's justice, with a hope in his mercy. True repentance is not
only for sin, but from sin. As the disobedience and misery of a
child are a grief to a tender father, so the provocations of
God's people are a grief to him. From him mercy never can be
sought in vain. Let then the trembling sinner, and the almost
despairing backslider, cease from debating about God's secret
purposes, or from expecting to find hope from former
experiences. Let them cast themselves on the mercy of God our
Saviour, humble themselves under his hand, seek deliverance from
the powers of darkness, separate themselves from sin, and from
occasions of it, use the means of grace diligently, and wait the
Lord's time, and so they shall certainly rejoice in his mercy.
* Jephthah and the Gileadites. (1-11) He attempts to make peace.
(12-28) Jephthah's vow. He vanquishes the Ammonites. (29-40)

#1-11 Men ought not to be blamed for their parentage, so long as
they by their personal merits roll away any reproach. God had
forgiven Israel, therefore Jephthah will forgive. He speaks not
with confidence of his success, knowing how justly God might
suffer the Ammonites to prevail for the further punishment of
Israel. Nor does he speak with any confidence at all in himself.
If he succeed, it is the Lord delivers them into his hand; he
thereby reminds his countrymen to look up to God as the Giver of
victory. The same question as here, in fact, is put to those who
desire salvation by Christ. If he save you, will ye be willing
that he shall rule you? On no other terms will he save you. If
he make you happy, shall he make you holy? If he be your helper,
shall he be your Head? Jephthah, to obtain a little worldly
honour, was willing to expose his life: shall we be discouraged
in our Christian warfare by the difficulties we may meet with,
when Christ has promised a crown of life to him that overcometh?

#12-28 One instance of the honour and respect we owe to God, as
our God, is, rightly to employ what he gives us to possess.
Receive it from him, use it for him, and part with it when he
calls for it. The whole of this message shows that Jephthah was
well acquainted with the books of Moses. His argument was clear,
and his demand reasonable. Those who possess the most courageous
faith, will be the most disposed for peace, and the readiest to
make advances to obtain; but rapacity and ambition often cloak
their designs under a plea of equity, and render peaceful
endeavours of no avail.
#29-40 Several important lessons are to be learned from
Jephthah's vow. 1. There may be remainders of distrust and
doubting, even in the hearts of true and great believers. 2. Our
vows to God should not be as a purchase of the favour we desire,
but to express gratitude to him. 3. We need to be very
well-advised in making vows, lest we entangle ourselves. 4. What
we have solemnly vowed to God, we must perform, if it be
possible and lawful, though it be difficult and grievous to us.
5. It well becomes children, obediently and cheerfully to submit
to their parents in the Lord. It is hard to say what Jephthah
did in performance of his vow; but it is thought that he did not
offer his daughter as a burnt-offering. Such a sacrifice would
have been an abomination to the Lord; it is supposed she was
obliged to remain unmarried, and apart from her family.
Concerning this and some other such passages in the sacred
history, about which learned men are divided and in doubt, we
need not perplex ourselves; what is necessary to our salvation,
thanks be to God, is plain enough. If the reader recollects the
promise of Christ concerning the teaching of the Holy Spirit,
and places himself under this heavenly Teacher, the Holy Ghost
will guide to all truth in every passage, so far as it is
needful to be understood.
* Ephraimites quarrel with Jephthah. (1-7) Ibzan, Elon, and
Abdon judge Israel. (8-15)

#1-7 The Ephraimites had the same quarrel with Jephthah as with
Gideon. Pride was at the bottom of the quarrel; only by that
comes contention. It is ill to fasten names of reproach upon
persons or countries, as is common, especially upon those under
outward disadvantages. It often occasions quarrels that prove of
ill consequence, as it did here. No contentions are so bitter as
those between brethren or rivals for honour. What need we have
to watch and pray against evil tempers! May the Lord incline all
his people to follow after things which make for peace!

#8-15 We have here a short account of three more of the judges
of Israel. The happiest life of individuals, and the happiest
state of society, is that which affords the fewest remarkable
events. To live in credit and quiet, to be peacefully useful to
those around us, to possess a clear conscience; but, above all,
and without which nothing can avail, to enjoy communion with God
our Saviour while we live, and to die at peace with God and man,
form the substance of all that a wise man can desire.
* The Philistines, Samson announced. (1-7) The angel appears to
Manoah. (8-14) Manoah's sacrifice. (15-23) Birth of Samson.
(24,25)

#1-7 Israel did evil: then God delivered them again into the
hands of the Philistines. When Israel was in this distress,
Samson was born. His parents had been long childless. Many
eminent persons were born of such mothers. Mercies long waited
for, often prove signal mercies; and by them others may be
encouraged to continue their hope in God's mercy. The angel
notices her affliction. God often sends comfort to his people
very seasonably, when they feel their troubles most. This
deliverer of Israel must be devoted to God. Manoah's wife was
satisfied that the messenger was of God. She gave her husband a
particular account, both of the promise and of the precept.
Husbands and wives should tell each other their experiences of
communion with God, and their improvements in acquaintance with
him, that they may help each other in the way that is holy.
#8-14 Blessed are those who have not seen, and yet, as Manoah,
have believed. Good men are more careful and desirous to know
the duty to be done by them, than to know the events concerning
them: duty is ours, events are God's. God will guide those by
his counsel, who desire to know their duty, and apply to him to
teach them. Pious parents, especially, will beg Divine
assistance. The angel repeats the directions he had before
given. There is need of much care for the right ordering both of
ourselves and our children, that we may be duly separate from
the world, and living sacrifices to the Lord.

#15-23 What Manoah asked for instruction in his duty, he was
readily told; but what he asked to gratify his curiosity, was
denied. God has in his word given full directions concerning our
duty, but never designed to answer other questionings. There are
secret things which belong not to us, of which we must be quite
contented to be ignorant, while in this world. The name of our
Lord is wonderful and secret; but by his wonderful works he
makes himself known as far as is needful for us. Prayer is the
ascent of the soul to God. But without Christ in the heart by
faith, our services are offensive smoke; in him, acceptable
flame. We may apply this to Christ's sacrifice of himself for
us; he ascended in the flame of his own offering, for by his own
blood he entered in once into the holy place, #Heb 9:12|. In
Manoah's reflections there is great fear; We shall surely die.
In his wife's reflection there is great faith. As a help meet
for him, she encouraged him. Let believers who have had
communion with God in the word and prayer, to whom he has
graciously manifested himself, and who have had reason to think
God has accepted their works, take encouragement from thence in
a cloudy and dark day. God would not have done what he has done
for my soul, if he had designed to forsake me, and leave me to
perish at last; for his work is perfect. Learn to reason as
Manoah's wife; If God designed me to perish under his wrath, he
would not give me tokens of his favour.

#24,25 The Spirit of the Lord began to move Samson when a youth.
This was evidence that the Lord blessed him. Where God gives his
blessing, he gives his Spirit to qualify for the blessing. Those
are blessed indeed in whom the Spirit of grace begins to work in
the days of their childhood. Samson drank no wine or strong
drink, yet excelled in strength and courage, for he had the
Spirit of God moving him; therefore be not drunk with wine, but
be filled with the Spirit.
* Samson desires a wife of the Philistines. (1-4) Samson kills a
lion. (5-9) Samson's riddle. (10-20)

#1-4 As far as Samson's marriage was a common case, it was weak
and foolish of him to set his affections upon a daughter of the
Philistines. Shall one, not only an Israelite, but a Nazarite,
devoted to the Lord, covet to become one with a worshipper of
Dagon? It does not appear that he had any reason to think her
wise or virtuous, or any way likely to be a help meet for him;
but he saw something in her agreeable to his fancy. He that, in
the choice of a wife, is only guided by his eye, and governed by
his fancy, must afterwards thank himself if he find a Philistine
in his arms. Yet it was well done not to proceed till Samson had
made his parents acquainted with the matter. Children ought not
to marry, nor to move towards it, without the advice and consent
of their parents. Samson's parents did well to dissuade him from
yoking himself unequally with unbelievers. It seems that it
pleased God to leave Samson to follow his own inclinations,
intending to bring out good from his conduct; and his parents
consented, because he was bent upon it. However, his example is
not recorded for us to do likewise.

#5-9 By enabling him to kill a lion, God let Samson know what he
could do in the strength of the Spirit of the Lord, that he
might never be afraid to look the greatest difficulties in the
face. He was alone in the vineyards, whither he had rambled.
Young people consider not how they exposed themselves to the
roaring lion that seeks to devour, when they wander from their
prudent, pious parents. Nor do men consider what lions lurk in
the vineyards, the vineyards of red wines. Our Lord Jesus having
conquered Satan, that roaring lion, believers, like Samson, find
honey in the carcass, abundant strength and satisfaction, enough
for themselves, and for all their friends.

#10-20 Samson's riddle literally meant no more than that he had
got honey, for food and for pleasure, from the lion, which in
its strength and fury was ready to devour him. But the victory
of Christ over Satan, by means of his humiliation, agonies, and
death, and the exaltation that followed to him, with the glory
thence to the Father, and spiritual advantages to his people,
seem directly alluded to. And even death, that devouring
monster, being robbed of his sting, and stripped of his horror,
forwards the soul to the realms of bliss. In these and other
senses, out of the eater comes forth meat, and out of the
strong, sweetness. Samson's companions obliged his wife to get
the explanation from him. A worldly wife, or a worldly friend,
is to a godly man as an enemy in the camp, who will watch every
opportunity to betray him. No union can be comfortable or
lasting, where secrets cannot be intrusted, without danger of
being divulged. Satan, in his temptations, could not do us the
mischief he does, if he did not plough with the heifer of our
corrupt nature. His chief advantage against us arises from his
correspondence with our deceitful hearts and inbred lusts. This
proved an occasion of weaning Samson from his new relations. It
were well for us, if the unkindness we meet with from the world,
and our disappointments in it, obliged us by faith and prayer to
return to our heavenly Father's house, and to rest there. See
how little confidence is to be put in man. Whatever pretence of
friendship may be made, a real Philistine will soon be weary of
a true Israelite.
* Samson is denied his wife, He smites the Philistines. (1-8)
Samson kills a thousand of the Philistines with a jaw-bone.
(9-17) His distress from thirst. (18-20)

#1-8 When there are differences between relations, let those be
reckoned the wisest and best, who are most forward to forgive or
forget, and most willing to stoop and yield for the sake of
peace. In the means which Samson employed, we must look at the
power of God supplying them, and making them successful, to
mortify the pride and punish the wickedness of the Philistines.
The Philistines threatened Samson's wife that they would burn
her and her father's house. She, to save herself and oblige her
countrymen, betrayed her husband; and the very thing that she
feared, and by sin sought to avoid, came upon her! She, and her
father's house, were burnt with fire, and by her countrymen,
whom she thought to oblige by the wrong she did to her husband.
The mischief we seek to escape by any unlawful practices, we
often pull down upon our own heads.

#9-17 Sin dispirits men, it hides from their eyes the things
that belong to their peace. The Israelites blamed Samson for
what he had done against the Philistines, as if he had done them
a great injury. Thus our Lord Jesus did many good works, and for
those the Jews were ready to stone him. When the Spirit of the
Lord came upon Samson, his cords were loosed: where the Spirit
of the Lord is, there is liberty, and those are free indeed who
are thus set free. Thus Christ triumphed over the powers of
darkness that shouted against him, as if they had him in their
power. Samson made great destruction among the Philistines. To
take the bone of an ass for this, was to do wonders by the
foolish things of the world, that the excellency of the power
might be of God, not of man. This victory was not in the weapon,
was not in the arm; but it was in the Spirit of God, which moved
the weapon by the arm. We can do all things through Him that
strengtheneth us. Seest thou a poor Christian, who is enabled to
overcome a temptation by weak, feeble counsel, there is the
Philistine vanquished by a sorry jaw-bone.
#18-20 So little notice did the men of Judah take of their
deliverer, that he was ready to perish for want of a draught of
water. Thus are the greatest slights often put upon those who do
the greatest services. Samson prayed to God in this distress.
Those that forget to attend God their praises, may be compelled
to attend him with their prayers. Past experiences of God's
power and goodness, are excellent pleas in prayer for further
mercy. He pleads his being exposed to God's enemies; our best
pleas are taken from God's glory. The Lord sent him seasonable
relief. The place of this action was, from the jaw-bone, called
Lehi. And in the place thus called, God caused a fountain
suddenly and seasonably to open, close by Samson. We should be
more thankful for the mercy of water, did we consider how ill we
can spare it. Israel submitted to him whom they had betrayed.
God was with him; henceforward they were directed by him as
their judge.
* Samson's escape from Gaza. (1-3) Samson enticed to declare where
his strength lay. (4-17) The Philistines take Samson, and put out
his eyes. (18-21) Samson's strength is renewed. (22-24) He
destroys many of the Philistines. (25-31)

#1-3 Hitherto Samson's character has appeared glorious, though
uncommon. In this chapter we find him behaving in so wicked a
manner, that many question whether or not he were a godly man.
But the apostle has determined this, #Heb 11:32|. By adverting
to the doctrines and examples of Scripture, the artifices of
Satan, the deceitfulness of the human heart, and the methods in
which the Lord frequently deals with his people, we may learn
useful lessons from this history, at which some needlessly
stumble, while others cavil and object. The peculiar time in
which Samson lived may account for many things, which, if done
in our time, and without the special appointment of Heaven,
would be highly criminal. And there might have been in him many
exercises of piety, which, if recorded, would have reflected a
different light upon his character. Observe Samson's danger. Oh
that all who indulge their sensual appetites in drunkenness, or
any fleshly lusts, would see themselves thus surrounded,
way-laid, and marked for ruin by their spiritual enemies! The
faster they sleep, the more secure they feel, the greater their
danger. We hope it was with a pious resolution not to return to
his sin, that he rose under a fear of the danger he was in. Can
I be safe under this guilt? It was bad that he lay down without
such checks; but it would have been worse, if he had laid still
under them.
#4-17 Samson had been more than once brought into mischief and
danger by the love of women, yet he would not take warning, but
is again taken in the same snare, and this third time is fatal.
Licentiousness is one of the things that take away the heart.
This is a deep pit into which many have fallen; but from which
few have escaped, and those by a miracle of mercy, with the loss
of reputation and usefulness, of almost all, except their souls.
The anguish of the suffering is ten thousand times greater than
all the pleasures of the sin.

#18-21 See the fatal effects of false security. Satan ruins men
by flattering them into a good opinion of their own safety, and
so bringing them to mind nothing, and fear nothing; and then he
robs them of their strength and honour, and leads them captive
at his will. When we sleep our spiritual enemies do not.
Samson's eyes were the inlets of his sin, (ver. #1|,) and now
his punishment began there. Now the Philistines blinded him, he
had time to remember how his own lust had before blinded him.
The best way to preserve the eyes, is, to turn them away from
beholding vanity. Take warning by his fall, carefully to watch
against all fleshly lusts; for all our glory is gone, and our
defence departed from us, when our separation to God, as
spiritual Nazarites, is profaned.

#22-24 Samson's afflictions were the means of bringing him to
deep repentance. By the loss of his bodily sight the eyes of his
understanding were opened; and by depriving him of bodily
strength, the Lord was pleased to renew his spiritual strength.
The Lord permits some few to wander wide and sink deep, yet he
recovers them at last, and marking his displeasure at sin in
their severe temporal sufferings, preserves them from sinking
into the pit of destruction. Hypocrites may abuse these
examples, and infidels mock at them, but true Christians will
thereby be rendered more humble, watchful, and circumspect; more
simple in their dependence on the Lord, more fervent in prayer
to be kept from falling, and in praise for being preserved; and,
if they fall, they will be kept from sinking into despair.

#25-31 Nothing fills up the sins of any person or people faster
than mocking and misusing the servants of God, even thought it
is by their own folly that they are brought low. God put it into
Samson's heart, as a public person, thus to avenge on them God's
quarrel, Israel's, and his own. That strength which he had lost
by sin, he recovers by prayer. That it was not from passion or
personal revenge, but from holy zeal for the glory of God and
Israel, appears from God's accepting and answering the prayer.
The house was pulled down, not by the natural strength of
Samson, but by the almighty power of God. In his case it was
right he should avenge the cause of God and Israel. Nor is he to
be accused of self-murder. He sought not his own death, but
Israel's deliverance, and the destruction of their enemies. Thus
Samson died in bonds, and among the Philistines, as an awful
rebuke for his sins; but he died repentant. The effects of his
death typified those of the death of Christ, who, of his own
will, laid down his life among transgressors, and thus
overturned the foundation of Satan's kingdom, and provided for
the deliverance of his people. Great as was the sin of Samson,
and justly as he deserved the judgments he brought upon himself,
he found mercy of the Lord at last; and every penitent shall
obtain mercy, who flees for refuge to that Saviour whose blood
cleanses from all sin. But here is nothing to encourage any to
indulge sin, from a hope they shall at last repent and be saved.
* The beginning of idolatry in Israel, Micah and his mother.
(1-6) Micah hires a Levite to be his priest. (7-13)

#1-6 What is related in this, and the rest of the chapters to
the end of this book, was done soon after the death of Joshua:
see chap. #Jud 20:28|. That it might appear how happy the nation
was under the Judges, here is showed how unhappy they were when
there was no Judge. The love of money made Micah so undutiful to
his mother as to rob her, and made her so unkind to her son, as
to curse him. Outward losses drive good people to their prayers,
but bad people to their curses. This woman's silver was her god,
before it was made into a graven or a molten image. Micah and
his mother agreed to turn their money into a god, and set up
idol worship in their family. See the cause of this corruption.
Every man did that which was right in his own eyes, and then
they soon did that which was evil in the sight of the Lord.

#7-13 Micah thought it was a sign of God's favour to him and his
images, that a Levite should come to his door. Thus those who
please themselves with their own delusions, if Providence
unexpectedly bring any thing to their hands that further them in
their evil way, are apt from thence to think that God is pleased
with them.
* The Danites seek to enlarge their inheritance, and rob Micah.

- The Danites determined to take Micah's gods with them. Oh the
folly of these Danites! How could they imagine those gods should
protect them, that could not keep themselves from being stolen!
To take them for their own use, was a double crime; it showed
they neither feared God, nor regarded man, but were lost both to
godliness and honesty. What a folly was it for Micah to call
those his gods, which he had made, when He only is to be
worshipped by us as God, that made us! That is put in God's
place, which we are concerned about, as if our all were bound up
in it. If people will walk in the name of their false gods, much
more should we love and serve the true God!
* The wickedness of the men of Gibeah.

- The three remaining chapters of this book contain a very sad
history of the wickedness of the men of Gibeah, in Benjamin. The
righteous Lord permits sinners to execute just vengeance on one
another, and if the scene here described is horrible, what will
the discoveries of the day of judgment be! Let each of us
consider how to escape from the wrath to come, how to mortify
the sins of our own hearts, to resist Satan's temptations, and
to avoid the pollutions there are in the world.
* The tribe of Benjamin nearly extirpated.

- The Israelites' abhorrence of the crime committed at Gibeah,
and their resolution to punish the criminals, were right; but
they formed their resolves with too much haste and
self-confidence. The eternal ruin of souls will be worse, and
more fearful, than these desolations of a tribe.
* The Israelites lament for the Benjamites.

- Israel lamented for the Benjamites, and were perplexed by the
oath they had taken, not to give their daughters to them in
marriage. Men are more zealous to support their own authority
than that of God. They would have acted better if they had
repented of their rash oaths, brought sin-offerings, and sought
forgiveness in the appointed way, rather than attempt to avoid
the guilt of perjury by actions quite as wrong. That men can
advise others to acts of treachery or violence, out of a sense
of duty, forms a strong proof of the blindness of the human mind
when left to itself, and of the fatal effects of a conscience
under ignorance and error.
** We find in this book excellent examples of faith, piety,
patience, humility, industry, and loving-kindness, in the common
events of life. Also we see the special care which God's
providence takes of our smallest concerns, encouraging us to full
trust therein. We may view this book as a beautiful, because
natural representation of human life; as a curious detail of
important facts; and as a part of the plan of redemption.

* Elimelech and his sons die in the land of Moab. (1-5) Naomi
returns home. (6-14) Orpah stays behind, but Ruth goes with
Naomi. (15-18) They come to Bethlehem. (19-22)

#1-5 Elimelech's care to provide for his family, was not to be
blamed; but his removal into the country of Moab could not be
justified. And the removal ended in the wasting of his family.
It is folly to think of escaping that cross, which, being laid
in our way, we ought to take up. Changing our place seldom is
mending it. Those who bring young people into bad acquaintance,
and take them out of the way of public ordinances, thought they
may think them well-principled, and armed against temptation,
know not what will be the end. It does not appear that the women
the sons of Elimelech married, were proselyted to the Jewish
religion. Earthly trials or enjoyments are of short continuance.
Death continually removes those of every age and situation, and
mars all our outward comforts: we cannot too strongly prefer
those advantages which shall last for ever.

#6-14 Naomi began to think of returning, after the death of her
two sons. When death comes into a family, it ought to reform
what is amiss there. Earth is made bitter to us, that heaven may
be made dear. Naomi seems to have been a person of faith and
piety. She dismissed her daughters-in-law with prayer. It is
very proper for friends, when they part, to part with prayer. She
dismissed them with afection. If relations must part,let them thus
part in love. Did Naomi do well, to discourage her daughters
from going with her, when she might save them from the idolatry
of Moab, and bring them to the faith and worship of the God of
Israel? Naomi, no doubt, desired to do that; but if they went
with her, she would not have them to go upon her account. Those
that take upon them a profession of religion only to oblige
their friends, or for the sake of company, will be converts of
small value. If they did come with her, she would have them make
it their deliberate choice, and sit down first and count the
cost, as it concerns those to do who make a profession of
religion. And more desire "rest in the house of a husband," or
some worldly settlement or earthly satisfaction, than the rest to
which Christ invites our souls; therefore when tried they will
depart from Christ, though perhaps with some sorrow.
#15-18 See Ruth's resolution, and her good affection to Naomi.
Orpah was loath to part from her; yet she did not love her well
enough to leave Moab for her sake. Thus, many have a value and
affection for Christ, yet come short of salvation by him,
because they will not forsake other things for him. They love
him, yet leave him, because they do not love him enough, but
love other things better. Ruth is an example of the grace of
God, inclining the soul to choose the better part. Naomi could
desire no more than the solemn declaration Ruth made. See the
power of resolution; it silences temptation. Those that go in
religious ways without a stedfast mind, stand like a door half
open, which invites a thief; but resolution shuts and bolts the
door, resists the devil and forces him to flee.

#19-22 Naomi and Ruth came to Bethlehem. Afflictions will make
great and surprising changes in a little time. May God, by his
grace, fit us for all such changes, especially the great
change!, Naomi signifies "pleasant," or "amiable;" Mara,
"bitter," or "bitterness." She was now a woman of a sorrowful
spirit. She had come home empty, poor, a widow and childless.
But there is a fulness for believers of which they never can be
emptied; a good part which shall not be taken from those who
have it. The cup of affliction is a "bitter" cup, but she owns
that the affliction came from God. It well becomes us to have
our hearts humbled under humbling providence. It is not
affliction itself, but affliction rightly borne, that does us
good.
* Ruth gleans in the field of Boaz. (1-3) The kindness of Boaz
to Ruth. (4-16) Ruth returns to her mother-in-law. (17-23)

#1-3 Observe Ruth's humility. When Providence had made her poor,
she cheerfully stoops to her lot. High spirits will rather
starve than stoop; not so Ruth. Nay, it is her own proposal. She
speaks humbly in her expectation of leave to glean. We may not
demand kindness as a debt, but ask, and take it as a favour,
though in a small matter. Ruth also was an example of industry.
She loved not to eat the bread of idleness. This is an example
to young people. Diligence promises well, both for this world
and the other. We must not be shy of any honest employment. No
labour is a reproach. Sin is a thing below us, but we must not
think any thing else so, to which Providence call us. She was an
example of regard to her mother, and of trust in Providence. God
wisely orders what seem to us small events; and those that
appear altogether uncertain, still are directed to serve his own
glory, and the good of his people.

#4-16 The pious and kind language between Boaz and his reapers
shows that there were godly persons in Israel. Such language as
this is seldom heard in our field; too often, on the contrary,
what is immoral and corrupt. A stranger would form a very
different opinion of our land, from that which Ruth would form
of Israel from the converse and conduct of Boaz and his reapers.
But true religion will teach a man to behave aright in all
states and conditions; it will form kind masters and faithful
servants, and cause harmony in families. True religion will
cause mutual love and kindness among persons of different ranks.
It had these effects on Boaz and his men. When he came to them
he prayed for them. They did not, as soon as he was out of
hearing curse him, as some ill-natured servants that hate their
master's eye, but they returned his courtesy. Things are likely
to go on well where there is such good-will as this between
masters and servants. They expressed their kindness to each
other by praying one for another. Boaz inquired concerning the
stranger he saw, and ordered her to be well treated. Masters
must take care, not only that they do no hurt themselves, but
that they suffer not their servants and those under them to do
wrong. Ruth humbly owned herself unworthy of favours, seeing she
was born and brought up a heathen. It well becomes us all to
think humbly of ourselves, esteeming others better than
ourselves. And let us, in the kindness of Boaz to Ruth, note the
kindness of the Lord Jesus Christ to poor sinners.

#17-23 It encourages industry, that in all labour, even that of
gleaning, there is profit. Ruth was pleased with what she gained
by her own industry, and was careful to secure it. Let us thus
take care that we lose not those things which we have wrought,
which we have gained for our souls' good, #2Jo 1:8|. Parents
should examine their children, as Naomi did, not to frighten or
discourage them, so as to make them hate home, or tempt them to
tell a lie; but to commend them if they have done well, and with
mildness to reprove and caution them if they have done
otherwise. It is a good question for us to ask ourselves every
night, Where have I gleaned to-day? What improvement have I made
in knowledge and grace? What have I done that will turn to a
good account? When the Lord deals bountifully with us, let us
not be found in any other field, nor seeking for happiness and
satisfaction in the creature. We lose Divine favours, if we
slight them. Ruth dutifully observed her mother's directions.
And when the harvest was ended, she kept her aged mother company
at home. Dinah went out to see the daughters of the land; her
vanity ended in disgrace, #Ge 34|. Ruth kept at home, and helped
to maintain her mother, and went out on no other errand than to
get provision for her; her humility and industry ended in
preferment.
* The directions given to Ruth by Naomi. (1-5) Boaz acknowledges
the duty of a kinsman. (6-13) Ruth's return to her
mother-in-law. (14-18)

#1-5 The married state should be a rest, as much as any thing
upon earth can be so, as it ought to fix the affections and form
a connection for life. Therefore it should be engaged in with
great seriousness, with earnest prayers for direction, for the
blessing of God, and with regard to his precepts. Parents should
carefully advise their children in this important concern, that
it may be well with them as to their souls. Be it always
remembered, That is best for us which is best for our souls. The
course Naomi advised appears strange to us; but it was according
to the laws and usages of Israel. If the proposed measure had
borne the appearance of evil, Naomi would not have advised it.
Law and custom gave Ruth, who was now proselyted to the true
religion, a legal claim upon Boaz. It was customary for widows
to assert this claim, #De 25:5-10|. But this is not recorded for
imitation in other times, and is not to be judged by modern
rules. And if there had been any evil in it, Ruth was a woman of
too much virtue and too much sense to have listened to it.

#6-13 What in one age or nation would be improper, is not always
so in another age or another nation. Being a judge of Israel,
Boaz would tell Ruth what she should do; also whether he had the
right of redemption, and what methods must be taken, and what
rites used, in order to accomplishing her marriage with him or
another person. The conduct of Boaz calls for the highest
praise. He attempted not to take advantage of Ruth; he did not
disdain her as a poor, destitute stranger, nor suspect her of
any ill intentions. He spoke honourably of her as a virtuous
woman, made her a promise, and as soon as the morning arrived,
sent her away with a present to her mother-in-law. Boaz made his
promise conditional, for there was a kinsman nearer than he, to
whom the right of redemption belonged.

#14-18 Ruth had done all that was fit for her to do, she must
patiently wait the event. Boaz, having undertaken this matter,
would be sure to manage it well. Much more reason have true
believers to cast their care on God, because he has promised to
care for them. Our strength is to sit still, #Isa 30:7|. This
narrative may encourage us to lay ourselves by faith at the feet
of Christ: He is our near Kinsman; having taken our nature upon
him. He has the right to redeem. Let us seek to receive from him
his directions: Lord, what wilt thou have me to do? #Ac 9:6|. He
will never blame us as doing this unseasonably. And let us
earnestly desire and seek the same rest for our children and
friends, that it may be well with them also.
* The kinsman refuses to redeem Ruth's inheritance. (1-8) Boaz
marries Ruth. (9-12) Birth of Obed. (13-22)

#1-8 This matter depended on the laws given by Moses about
inheritances, and doubtless the whole was settled in the regular
and legal manner. This kinsman, when he heard the conditions of
the bargain, refused it. In like manner many are shy of the
great redemption; they are not willing to espouse religion; they
have heard well of it, and have nothing to say against it; they
will give it their good word, but they are willing to part with
it, and cannot be bound to it, for fear of marring their own
inheritance in this world. The right was resigned to Boaz. Fair
and open dealing in all matters of contract and trade, is what
all must make conscience of, who would approve themselves true
Israelites, without guile. Honesty will be found the best
policy.
#9-12 Men are ready to seize opportunities for increasing their
estates, but few know the value of godliness. Such are the wise
men of this world, whom the Lord charges with folly. They attend
not to the concerns of their souls, but reject the salvation of
Christ, for fear of marring their inheritance. But God did Boaz
the honour to bring him into the line of the Messiah, while the
kinsman, who was afraid of lessening himself, and marring his
inheritance, has his name, family, and inheritance forgotten.

#13-22 Ruth bore a son, through whom thousands and myriads were
born to God; and in being the lineal ancestor of Christ, she was
instrumental in the happiness of all that shall be saved by him;
even of us Gentiles, as well as those of Jewish descent. She was
a witness for God to the Gentile world, that he had not utterly
forsaken them, but that in due time they should become one with
his chosen people, and partake of his salvation. Prayer to God
attended the marriage, and praise to him attended the birth of
the child. What a pity it is that pious language should not be
more used among Christians, or that it should be let fall into
formality! Here is the descent of David from Ruth. And the
period came when Bethlehem-Judah displayed greater wonders than
those in the history of Ruth, when the outcast babe of another
forlorn female of the same race appeared, controlling the
counsels of the Roman master of the world, and drawing princes
and wise men from the east, with treasures of gold, and
frankincense, and myrrh to his feet. His name shall endure for
ever, and all nations shall call Him blessed. In that Seed shall
all the nations of the earth be blessed.
** In this book we have an account of Eli, and the wickedness of
his sons; also of Samuel, his character and actions. Then of the
advancement of Saul to be the king of Israel, and his ill
behaviour, until his death made way for David's succession to
the throne, who was an eminent type of Christ. David's patience,
modesty, constancy, persecution by open enemies and feigned
friends, are a pattern and example to the church, and to every
member of it. Many things in this book encourage the faith,
hope, and patience of the suffering believer. It contains also
many useful cautions and awful warnings.

* Elkanah and his family. (1-8) Hannah's prayer. (9-18) Samuel,
Hannah presents him to the Lord. (19-28)

#1-8 Elkanah kept up his attendance at God's altar,
notwithstanding the unhappy differences in his family. If the
devotions of a family prevail not to put an end to its
divisions, yet let not the divisions put a stop to the
devotions. To abate our just love to any relation for the sake
of any infirmity which they cannot help, and which is their
affliction, is to make God's providence quarrel with his
precept, and very unkindly to add affliction to the afflicted.
It is evidence of a base disposition, to delight in grieving
those who are of a sorrowful spirit, and in putting those out of
humour who are apt to fret and be uneasy. We ought to bear one
another's burdens, not add to them. Hannah could not bear the
provocation. Those who are of a fretful spirit, and are apt to
lay provocations too much to heart, are enemies to themselves,
and strip themselves of many comforts both of life and
godliness. We ought to notice comforts, to keep us from grieving
for crosses. We should look at that which is for us, as well as
what is against us.

#9-18 Hannah mingled tears with her prayers; she considered the
mercy of our God, who knows the troubled soul. God gives us
leave, in prayer, not only to ask good things in general, but to
mention that special good thing we most need and desire. She
spoke softly, none could hear her. Hereby she testified her
belief of God's knowledge of the heart and its desires. Eli was
high priest, and judge in Israel. It ill becomes us to be rash
and hasty in censures of others, and to think people guilty of
bad things while the matter is doubtful and unproved. Hannah did
not retort the charge, and upbraid Eli with the wicked conduct
of his own sons. When we are at any time unjustly censured, we
have need to set a double watch before the door of our lips,
that we do not return censure for censure. Hannah thought it
enough to clear herself, and so must we. Eli was willing to
acknowledge his mistake. Hannah went away with satisfaction of
mind. She had herself by prayer committed her case to God, and
Eli had prayed for her. Prayer is heart's ease to a gracious
soul. Prayer will smooth the countenance; it should do so. None
will long remain miserable, who use aright the privilege of
going to the mercy-seat of a reconciled God in Christ Jesus.

#19-28 Elkanah and his family had a journey before them, and a
family of children to take with them, yet they would not move
till they had worshipped God together. Prayer and provender do
not hinder a journey. When men are in such haste to set out upon
journeys, or to engage in business, that they have not time to
worship God, they are likely to proceed without his presence and
blessing. Hannah, though she felt a warm regard for the courts
of God's house, begged to stay at home. God will have mercy, and
not sacrifice. Those who are detained from public ordinances, by
the nursing and tending of little children, may take comfort
from this instance, and believe, that if they do that duty in a
right spirit, God will graciously accept them therein. Hannah
presented her child to the Lord with a grateful acknowledgment
of his goodness in answer to prayer. Whatever we give to God, it
is what we have first asked and received from him. All our gifts
to him were first his gifts to us. The child Samuel early showed
true piety. Little children should be taught to worship God when
very young. Their parents should teach them in it, bring them to
it, and put them on doing it as well as they can; God will
graciously accept them, and will teach them to do better.
* Hannah's song of thanksgiving. (1-10) The wickedness of Eli's
sons, Samuel's ministry. (11-26) The prophecy against Eli's
family. (27-36)

#1-10 Hannah's heart rejoiced, not in Samuel, but in the Lord.
She looks beyond the gift, and praises the Giver. She rejoiced
in the salvation of the Lord, and in expectation of His coming,
who is the whole salvation of his people. The strong are soon
weakened, and the weak are soon strengthened, when God pleases.
Are we poor? God made us poor, which is a good reason why we
should be content, and make up our minds to our condition. Are
we rich? God made us rich, which is a good reason why we should
be thankful, and serve him cheerfully, and do good with the
abundance he gives us. He respects not man's wisdom or fancied
excellences, but chooses those whom the world accounts foolish,
teaching them to feel their guilt, and to value his free and
precious salvation. This prophecy looks to the kingdom of
Christ, that kingdom of grace, of which Hannah speaks, after
having spoken largely of the kingdom of providence. And here is
the first time that we meet with the name MESSIAH, or his
Anointed. The subjects of Christ's kingdom will be safe, and the
enemies of it will be ruined; for the Anointed, the Lord Christ,
is able to save, and to destroy.
#11-26 Samuel, being devoted to the Lord in a special manner,
was from a child employed about the sanctuary in the services he
was capable of. As he did this with a pious disposition of mind,
it was called ministering unto the Lord. He received a blessing
from the Lord. Those young people who serve God as well as they
can, he will enable to improve, that they may serve him better.
Eli shunned trouble and exertion. This led him to indulge his
children, without using parental authority to restrain and
correct them when young. He winked at the abuses in the service
of the sanctuary till they became customs, and led to
abominations; and his sons, who should have taught those that
engaged in the service of the sanctuary what was good, solicited
them to wickedness. Their offence was committed even in offering
the sacrifices for sins, which typified the atonement of the
Saviour! Sins against the remedy, the atonement itself, are most
dangerous, they tread under foot the blood of the covenant.
Eli's reproof was far too mild and gentle. In general, none are
more abandoned than the degenerate children of godly persons,
when they break through restraints.

#27-36 Those who allow their children in any evil way, and do
not use their authority to restrain and punish them, in effect
honour them more than God. Let Eli's example excite parents
earnestly to strive against the beginnings of wickedness, and to
train up their children in the nurture and admonition of the
Lord. In the midst of the sentence against the house of Eli,
mercy is promised to Israel. God's work shall never fall to the
ground for want of hands to carry it on. Christ is that merciful
and faithful High Priest, whom God raised up when the Levitical
priesthood was thrown off, who in all things did his Father's
mind, and for whom God will build a sure house, build it on a
rock, so that hell cannot prevail against it.
* The word of the Lord first revealed to Samuel. (1-10) God
tells Samuel the destruction of Eli's house. (11-18) Samuel
established to be a prophet. (19-21)

#1-10 The call which Divine grace designs shall be made
effectual; will be repeated till it is so, till we come to the
call. Eli, perceiving that it was the voice of God that Samuel
heard, instructed him what to say. Though it was a disgrace to
Eli, for God's call to be directed to Samuel, yet he told him
how to meet it. Thus the elder should do their utmost to assist
and improve the younger that are rising up. Let us never fail to
teach those who are coming after us, even such as will soon be
preferred before us, #Joh 1:30|. Good words should be put into
children's mouths betimes, by which they may be prepared to
learn Divine things, and be trained up to regard them.

#11-18 What a great deal of guilt and corruption is there in us,
concerning which we may say, It is the iniquity which our own
heart knoweth; we are conscious to ourselves of it! Those who do
not restrain the sins of others, when it is in their power to do
it, make themselves partakers of the guilt, and will be charged
as joining in it. In his remarkable answer to this awful
sentence, Eli acknowledged that the Lord had a right to do as he
saw good, being assured that he would do nothing wrong. The
meekness, patience, and humility contained in those words, show
that he was truly repentant; he accepted the punishment of his
sin.
#19-21 All increase in wisdom and grace, is owing to the
presence of God with us. God will graciously repeat his visits
to those who receive them aright. Early piety will be the
greatest honour of young people. Those who honour God he will
honour. Let young people consider the piety of Samuel, and from
him they will learn to remember their Creator in the days of
their youth. Young children are capable of religion. Samuel is a
proof that their waiting upon the Lord will be pleasing to him.
He is a pattern of all those amiable tempers, which are the
brightest ornament of youth, and a sure source of happiness.
* The Israelites overcome by the Philistines. (1-9) The ark
taken. (10,11) The death of Eli. (12-18) The birth of Ichabod.
(19-22)

#1-9 Israel is smitten before the Philistines. Sin, the accursed
thing, was in the camp, and gave their enemies all the advantage
they could wish for. They own the hand of God in their trouble;
but, instead of submitting, they speak angrily, as not aware of
any just provocation they had given him. The foolishness of man
perverts his way, and then his heart frets against the Lord, #Pr
19:3|, and finds fault with him. They supposed that they could
oblige God to appear for them, by bringing the ark into their
camp. Those who have gone back in the life of religion,
sometimes discover great fondness for the outward observances of
it, as if those would save them; and as if the ark, God's
throne, in the camp, would bring them to heaven, though the
world and the flesh are on the throne in the heart.

#10,11 The taking of the ark was a great judgment upon Israel,
and a certain token of God's displeasure. Let none think to
shelter themselves from the wrath of God, under the cloak of
outward profession.

#12-18 The defeat of the army was very grievous to Eli as a
judge; the tidings of the death of his two sons, to whom he had
been so indulgent, and who, as he had reason to fear, died
impenitent, touched him as a father; yet there was a greater
concern on his spirit. And when the messenger concluded his
story with, "The ark of God is taken," he is struck to the
heart, and died immediately. A man may die miserably, yet not
die eternally; may come to an untimely end, yet the end be
peace.

#19-22 The wife of Phinehas seems to have been a person of
piety. Her dying regret was for the loss of the ark, and the
departure of the glory from Israel. What is any earthly joy to
her that feels herself dying? No joy but that which is spiritual
and divine, will stand in any stead then; death is too serious a
thing to admit the relish of any earthly joy. What is it to one
that is lamenting the loss of the ark? What pleasure can we take
in our creature comforts and enjoyments, if we want God's word
and ordinances; especially if we want the comfort of his
gracious presence, and the light of his countenance? If God go,
the glory goes, and all good goes. Woe unto us if he depart! But
though the glory is withdrawn from one sinful nation, city, or
village after another, yet it shall never depart altogether, but
shines forth in one place when eclipsed in another.
* Dagon is broken before the ark. (1-5) The Philistine smitten.
(6-12)

#1-5 See the ark's triumph over Dagon. Thus the kingdom of Satan
will certainly fall before the kingdom of Christ, error before
truth, profaneness before godliness, and corruption before grace
in the hearts of the faithful. When the interests of religion
seem to be ready to sink, even then we may be confident that the
day of their triumph will come. When Christ, the true Ark of the
covenant, really enters the heart of fallen man, which is indeed
Satan's temple, all idols will fall, every endeavour to set them
up again will be vain, sin will be forsaken, and unrighteous
gain restored; the Lord will claim and possess the throne. But
pride, self-love, and worldly lusts, though dethroned and
crucified, still remain within us, like the stump of Dagon. Let
us watch and pray that they may not prevail. Let us seek to have
them more entirely destroyed.

#6-12 The hand of the Lord was heavy upon the Philistines; he
not only convinced them of their folly, but severely chastised
their insolence. Yet they would not renounce Dagon; and instead
of seeking God's mercy, they desired to get clear of his ark.
Carnal hearts, when they smart under the judgments of God, would
rather, if it were possible, put him far from them, than enter
into covenant or communion with him, and seek him for their
friend. But their devices to escape the Divine judgments only
increase them. Those that fight against God will soon have
enough of it.
* The Philistines consult how to send back the ark. (1-9) They
bring it to Bethshemesh. (10-18) The people smitten for looking
into the ark. (19-21)

#1-9 Seven months the Philistines were punished with the
presence of the ark; so long it was a plague to them, because
they would not send it home sooner. Sinners lengthen out their
own miseries by refusing to part with their sins. The Israelites
made no effort to recover the ark. Alas! where shall we find
concern for religion prevail above all other matters? In times
of public calamity we fear for ourselves, for our families, and
for our country; but who cares for the ark of God? We are
favoured with the gospel, but it is treated with neglect or
contempt. We need not wonder if it should be taken from us; to
many persons this, though the heavies of calamities, would
occasion no grief. There are multitudes whom any profession
would please as well as that of Christianity. But there are
those who value the house, the word, and the ministry of God
above their richest possessions, who dread the loss of these
blessings more than death. How willing bad men are to shift off
their convictions, and when they are in trouble, to believe it
is a chance that happens; and that the rod has no voice which
they should hear or heed!

#10-18 These two kine knew their owner, their great Owner, whom
Hophni and Phinehas knew not. God's providence takes notice even
of brute creatures, and serves its own purposes by them. When
the reapers saw the ark, they rejoiced; their joy for that was
greater than the joy of harvest. The return of the ark, and the
revival of holy ordinances, after days of restraint and trouble,
are matters of great joy.
#19-21 It is a great affront to God, for vain men to pry into,
and meddle with the secret things which belong not to them, #De
29:29; Col 2:18|. Man was ruined by desiring forbidden
knowledge. God will not suffer his ark to be profaned. Be not
deceived, God is not mocked. Those that will not fear his
goodness, and reverently use the tokens of his grace, shall be
made to feel his justice. The number smitten is expressed in an
unusual manner in the original, and it is probable that it means
1170. They desire to be rid of the ark. Foolish men run from one
extreme to the other. They should rather have asked, How may we
have peace with God, and recover his favour? #Mic 6:6,7|. Thus,
when the word of God works with terror on sinners' consciences,
they, instead of taking the blame and shame to themselves,
quarrel with the word, and put that from them. Many stifle their
convictions, and put salvation away from them.
* The ark removed to Kirjath-jearim. (1-4) The Israelites
solemnly repent. (5,6) The Lord discomfits the Philistines.
(7-12) They are subdued, Samuel judges Israel. (13-17)

#1-4 God will find a resting-place for his ark; if some thrust
it from them, the hearts of others shall be inclined to receive
it. It is no new thing for God's ark to be in a private house.
Christ and his apostles preached from house to house, when they
could not have public places. Twenty years passed before the
house of Israel cared for the want of the ark. During this time
the prophet Samuel laboured to revive true religion. The few
words used are very expressive; and this was one of the most
effectual revivals of religion which ever took place in Israel.

#5,6 Israel drew water and poured it out before the Lord;
signifying their humiliation and sorrow for sin. They pour out
their hearts in repentance before the Lord. They were free and
full in their confession, and fixed in their resolution to cast
away from them all their wrong doings. They made a public
confession, We have sinned against the Lord; thus giving glory
to God, and taking shame to themselves. And if we thus confess
our sins, we shall find our God faithful and just to forgive us
our sins.

#7-12 The Philistines invaded Israel. When sinners begin to
repent and reform, they must expect that Satan will muster all
his force against them, and set his instruments at work to the
utmost, to oppose and discourage them. The Israelites earnestly
beg Samuel to pray for them. Oh what a comfort it is to all
believers, that our great Intercessor above never ceases, is
never silent! for he always appears in the presence of God for
us. Samuel's sacrifice, without his prayer, had been an empty
shadow. God gave a gracious answer. And Samuel erected a
memorial of this victory, to the glory of God, and to encourage
Israel. Through successive generations, the church of God has
had cause to set up Eben-ezers for renewed deliverances; neither
outward persecutions nor inward corruptions have prevailed
against her, because "hitherto the Lord hath helped her:" and he
will help, even to the end of the world.

#13-17 In this great revival of true religion, the ark was
neither removed to Shiloh, nor placed with the tabernacle any
where else. This disregard to the Levitical institutions showed
that their typical meaning formed their chief use; and when that
was overlooked, they became a lifeless service, not to be
compared with repentance, faith, and the love of God and man.
* The evil government of Samuel's sons. (1-3) The Israelites ask
for a king. (4-9) The manner of a king. (10-22)

#1-3 It does not appear that Samuel's sons were so profane and
vicious as Eli's sons; but they were corrupt judges, they turned
aside after lucre. Samuel took no bribes, but his sons did, and
then they perverted judgment. What added to the grievance of the
people was, that they were threatened by an invasion from
Nahash, king of the Ammonites.

#4-9 Samuel was displeased; he could patiently bear what
reflected on himself, and his own family; but it displeased him
when they said, Give us a king to judge us, because that
reflected upon God. It drove him to his knees. When any thing
disturbs us, it is our interest, as well as our duty, to show
our trouble before God. Samuel is to tell them that they shall
have a king. Not that God was pleased with their request, but as
sometimes he opposes us from loving-kindness, so at other times
he gratifies us in wrath; he did so here. God knows how to bring
glory to himself, and serves his own wise purposes, even by
men's foolish counsels.

#10-22 If they would have a king to rule them, as the eastern
kings ruled their subjects, they would find the yoke exceedingly
heavy. Those that submit to the government of the world and the
flesh, are told plainly, what hard masters they are, and what
tyranny the dominion of sin is. The law of God and the manner of
men widely differ from each other; the former should be our rule
in the several relations of life; the latter should be the
measure of our expectations from others. These would be their
grievances, and, when they complained to God, he would not hear
them. When we bring ourselves into distress by our own wrong
desires and projects, we justly forfeit the comfort of prayer,
and the benefit of Divine aid. The people were obstinate and
urgent in their demand. Sudden resolves and hasty desires make
work for long and leisurely repentance. Our wisdom is, to be
thankful for the advantages, and patient under the disadvantages
of the government we may live under; and to pray continually for
our rulers, that they may govern us in the fear of God, and that
we may live under them in all godliness and honesty. And it is a
hopeful symptom when our desires of worldly objects can brook
delay; and when we can refer the time and manner of their being
granted to God's providence.
* Saul is brought to Samuel. (1-10) Samuel told concerning Saul.
(11-17) Samuel's treatment of Saul. (18-27)

#1-10 Saul readily went to seek his father's asses. His
obedience to his father was praise-worthy. His servant proposed,
that since they were now at Ramah, they should call on Samuel,
and take his advice. Wherever we are, we should use our
opportunities of acquainting ourselves with those who are wise
and good. Many will consult a man of God, if he comes in their
way, that would not go a step out of their way to get wisdom. We
sensibly feel worldly losses, and bestow much pains to make them
up; but how little do we attempt, and how soon are we weary, in
seeking the salvation of our souls! If ministers could tell men
how to secure their property, or to get wealth, they would be
more consulted and honoured than they now are, though employed
in teaching them how to escape eternal misery, and to obtain
eternal life. Most people would rather be told their fortune
than their duty. Samuel needed not their money, nor would he
have denied his advice, if they had not brought it; but they
gave it to him as a token of respect, and of the value they put
upon his office, and according to the general usage of those
times, always to bring a present to those in authority.

#11-17 The very maid-servants of the city could direct to the
prophet. They had heard of the sacrifice, and could tell of the
necessity for Samuel's presence. It is no small benefit to live
in religious and holy places. And we should always be ready to
help those who are seeking after God's prophets. Though God had,
in displeasure, granted Israel's request for a king, yet he
sends them a man to be captain over them, to save them out of
the hand of the Philistines. He does it, listening graciously to
their cry.

#18-27 Samuel, that good prophet, was so far from envying Saul,
or bearing him any ill-will, that he was the first and most
forward to do him honour. Both that evening and early the next
morning, Samuel communed with Saul upon the flat roof of the
house. We may suppose Samuel now convinced Saul that he was the
person God had fixed upon for the government, and of his own
willingness to resign. How different are the purposes of the
Lord for us, from our intentions for ourselves! Perhaps Saul was
the only one who ever went out to seek asses, and literally
found a kingdom; but many have set out and moved their dwellings
to seek riches and pleasures, who have been guided to places
where they found salvation for their souls. Thus they have met
with those who addressed them as if aware of the secrets of
their lives and hearts, and have been led seriously to regard
the word of the Lord. If this has been our case, though our
worldly plans have not prospered, let us not care for that; the
Lord has given us, or has prepared us for, what is far better.
* Samuel anoints Saul. (1-8) Saul prophesies. (9-16) Saul chosen
king. (17-27)

#1-8 The sacred anointing, then used, pointed at the great
Messiah, or Anointed One, the King of the church, and High
Priest of our profession, who was anointed with the oil of the
Spirit, not by measure, but without measure, and above all the
priests and princes of the Jewish church. For Saul's further
satisfaction, Samuel gives him some signs which should come to
pass the same day. The first place he directs him to, was the
sepulchre of one of his ancestors; there he must be reminded of
his own mortality, and now that he had a crown before him, must
think of his grave, in which all his honour would be laid in the
dust. From the time of Samuel there appears to have been
schools, or places where pious young men were brought up in the
knowledge of Divine things. Saul should find himself strongly
moved to join with them, and should be turned into another man
from what he had been. The Spirit of God changes men,
wonderfully transforms them. Saul, by praising God in the
communion of saints, became another man, but it may be
questioned if he became a new man.

#9-16 The signs Samuel had given Saul, came to pass punctually;
he found that God had given him another heart, another
disposition of mind. Yet let not an outward show of devotion,
and a sudden change for the present, be too much relied on; Saul
among the prophets was Saul still. His being anointed was kept
private. He leaves it to God to carry on his own work by Samuel,
and sits still, to see how the matter will fall.

#17-27 Samuel tells the people, Ye have this day rejected your
God. So little fond was Saul now of that power, which soon
after, when he possessed it, he could not think of parting with,
that he hid himself. It is good to be conscious of our
unworthiness and insufficiency for the services to which we are
called; but men should not go into the contrary extreme, by
refusing the employments to which the Lord and the church call
them. The greater part of the people treated the matter with
indifference. Saul modestly went home to his own house, but was
attended by a band of men whose hearts God disposed to support
his authority. If the heart bend at any time the right way, it
is because He has touched it. One touch is enough when it is
Divine. Others despised him. Thus differently are men affected
to our exalted Redeemer. There is a remnant who submit to him,
and follow him wherever he goes; they are those whose hearts God
has touched, whom he has made willing. But there are others who
despise him, who ask, How shall this man save us? They are
offended in him, and they will be punished.
* Jabesh-gilead delivered. (1-11) Saul confirmed in his kingdom.
(12-15)

#1-11 The first fruit of Saul's government was the rescue of
Jabesh-gilead from the Ammonites. To save their lives, men will
part with liberty, and even consent to have their eyes put out;
is it then no wisdom to part with that sin which is as dear to
us as our right eye, rather than to be cast into hell-fire? See
the faith and confidence of Saul, and, grounded thereon, his
courage and resolution. See also his activity in this business.
When the Spirit of the Lord comes upon men, it will make them
expert, even without experience. When zeal for the glory of God,
and love for the brethren, urge men to earnest efforts, and when
God is pleased to help, great effects may speedily be produced.

#12-15 They now honoured Saul whom they had despised; and if an
enemy be made a friend, that is more to our advantage than to
have him slain. The once despised Saviour will at length be
acknowledged by all as the Lord's own anointed king. As yet,
upon his mercy-seat, he receives the submission of rebels, and
even pleads their cause; but shortly, from his righteous
tribunal, he will condemn all who persist in opposing him.
* Samuel testifies his integrity. (1-5) Samuel reproves the
people. (6-15) Thunder sent in harvest time. (16-25)

#1-5 Samuel not only cleared his own character, but set an
example before Saul, while he showed the people their
ingratitude to God and to himself. There is a just debt which
all men owe to their own good name, especially men in public
stations, which is, to guard it against unjust blame and
suspicions, that they may finish their course with honour, as
well as with joy. And that we have in our places lived honestly,
will be our comfort, under any slights and contempt that may be
put upon us.

#6-15 The work of ministers is to reason with people; not only
to exhort and direct, but to persuade, to convince men's
judgments, and so to gain their wills and affections. Samuel
reasons of the righteous acts of the Lord. Those who follow God
faithfully, he will enable to continue following him.
Disobedience would certainly be the ruin of Israel. We mistake
if we think that we can escape God's justice, by trying to shake
off his dominion. If we resolve that God shall not rule us, yet
he will judge us.

#16-25 At Samuel's word, God sent thunder and rain, at a season
of the year when, in that country, the like was not seen. This
was to convince them they had done wickedly in asking a king;
not only by its coming at an unusual time, in wheat harvest, and
on a clear day, but by the prophet's giving notice of it before.
He showed their folly in desiring a king to save them, rather
than God, or Samuel; promising themselves more from an arm of
flesh, than from the arm of God, or from the power of prayer.
Could their prince command such forces as the prophet could do
by his prayers? It startled them very much. Some will not be
brought to see their sins by any gentler methods than storms and
thunders. They entreat Samuel to pray for them. Now they see
their need of him whom shortly before they slighted. Thus many
who will not have Christ to reign over them, would yet be glad
to have him intercede for them, to turn away the wrath of God.
Samuel aims to confirm the people in their religion. Whatever we
make a god of, we shall find it deceive us. Creatures in their
own places are good; but when put in God's place, they are vain
things. We sin if we restrain prayer, and in particular if we
cease praying for the church. They only asked him to pray for
them; but he promises to do more, to teach them. He urges that
they were bound in gratitude to serve God, considering what
great things he had done for them; and that they were bound in
interest to serve him, considering what he would do against
them, if they should still do wickedly. Thus, as a faithful
watchman, he gave them warning, and so delivered his own soul.
If we consider what great things the Lord hath done for us,
especially in the great work of redemption, we can neither want
motive, encouragement, nor assistance in serving him.
* The invasion of the Philistines. (1-7) Saul sacrifices, He is
reproved by Samuel. (8-14) The policy of the Philistines.
(15-23)

#1-7 Saul reigned one year, and nothing particular happened; but
in his second year the events recorded in this chapter took
place. For above a year he gave the Philistine time to prepare
for war, and to weaken and to disarm the Israelites. When men
are lifted up in self-sufficiency, they are often led into
folly. The chief advantages of the enemies of the church are
derived from the misconduct of its professed friends. When Saul
at length sounded an alarm, the people, dissatisfied with his
management, or terrified by the power of the enemy, did not come
to him, or speedily deserted him.
#8-14 Saul broke the order expressly given by Samuel, see ch.
#1Sa 10:8|, as to what should be done in cases of extremity.
Saul offered sacrifice without Samuel, and did it himself,
though he was neither priest nor prophet. When charged with
disobedience, he justified himself in what he had done, and gave
no sign of repentance for it. He would have this act of
disobedience pass for an instance of his prudence, and as a
proof of his piety. Men destitute of inward piety, often lay
great stress on the outward performances of religion. Samuel
charges Saul with being an enemy to himself. Those that disobey
the commandments of God, do foolishly for themselves. Sin is
folly, and the greatest sinners are the greatest fools. Our
disposition to obey or disobey God, will often be proved by our
behaviour in things which appear small. Men see nothing but
Saul's outward act, which seems small; but God saw that he did
this with unbelief and distrust of his providence, with contempt
of his authority and justice, and with rebellion against the
light of his own conscience. Blessed Saviour, may we never, like
Saul, bring our poor offerings, or fancied peace-offerings,
without looking to thy precious, thy all-sufficient sacrifice!
Thou only, O Lord, canst make, or hast made, our peace in the
blood of the cross.

#15-23 See how politic the Philistines were when they had power;
they not only prevented the people of Israel from making weapons
of war, but obliged them to depend upon their enemies, even for
instruments of husbandry. How impolitic Saul was, who did not,
in the beginning of his reign, set himself to redress this. Want
of true sense always accompanies want of grace. Sins which
appear to us very little, have dangerous consequences. Miserable
is a guilty, defenceless nation; much more those who are
destitute of the whole armour of God.
* Jonathan smites the Philistines. (1-15) Their defeat. (16-23)
Saul forbids the people to eat till evening. (24-35) Jonathan
pointed out by lot. (36-46) Saul's family. (47-52)

#1-15 Saul seems to have been quite at a loss, and unable to
help himself. Those can never think themselves safe who see
themselves out of God's protection. Now he sent for a priest and
the ark. He hopes to make up matters with the Almighty by a
partial reformation, as many do whose hearts are unhumbled and
unchanged. Many love to have ministers who prophesy smooth
things to them. Jonathan felt a Divine impulse and impression,
putting him upon this bold adventure. God will direct the steps
of those that acknowledge him in all their ways, and seek to him
for direction, with full purpose of heart to follow his
guidance. Sometimes we find most comfort in that which is least
our own doing, and into which we have been led by the unexpected
but well-observed turns of Divine providence. There was
trembling in the host. It is called a trembling of God,
signifying, not only a great trembling they could not resist,
nor reason themselves out of, but that it came at once from the
hand of God. He that made the heart, knows how to make it
tremble.

#16-23 The Philistines were, by the power of God, set against
one another. The more evident it was that God did all, the more
reason Saul had to inquire whether God would give him leave to
do any thing. But he was in such haste to fight a fallen enemy,
that he would not stay to end his devotions, nor hear what
answer God would give him. He that believeth, will not make such
haste, nor reckon any business so urgent, as not to allow time
to take God with him.

#24-35 Saul's severe order was very unwise; if it gained time,
it lost strength for the pursuit. Such is the nature of our
bodies, that daily work cannot be done without daily bread,
which therefore our Father in heaven graciously gives. Saul was
turning aside from God, and now he begins to build altars, being
then most zealous, as many are, for the form of godliness when
he was denying the power of it.
#36-46 If God turns away our prayer, we have reason to suspect
it is for some sin harboured in our hearts, which we should find
out, that we may put it away, and put it to death. We should
always first suspect and examine ourselves; but an unhumbled
heart suspects every other person, and looks every where but at
home for the sinful cause of calamity. Jonathan was discovered
to be the offender. Those most indulgent to their own sins are
most severe upon others; those who most disregard God's
authority, are most impatient when their own commands are
slighted. Such as cast abroad curses, endanger themselves and
their families. What do we observe in the whole of Saul's
behaviour on this occasion, but an impetuous, proud, malignant,
impious disposition? And do we not in every instance perceive
that man, left to himself, betrays the depravity of his nature,
and is enslaved to the basest tempers.

#47-52 Here is a general account of Saul's court and camp. He
had little reason to be proud of his royal dignity, nor had any
of his neighbours cause to envy him, for he had but little
enjoyment after he took the kingdom. And often men's earthly
glory makes a blaze just before the dark night of disgrace and
woe comes on them.
* Saul sent to destroy Amalek. (1-9) Saul excuses and commends
himself. (10-23) Saul's imperfect humiliation. (24-31) Agag put
to death, Samuel and Saul part. (32-35)

#1-9 The sentence of condemnation against the Amalekites had
gone forth long before, #Ex 17:14; De 25:19|, but they had been
spared till they filled up the measure of their sins. We are
sure that the righteous Lord does no injustice to any. The
remembering the kindness of the ancestors of the Kenites, in
favour to them, at the time God was punishing the injuries done
by the ancestors of the Amalekites, tended to clear the
righteousness of God in this dispensation. It is dangerous to be
found in the company of God's enemies, and it is our duty and
interest to come out from among them, lest we share in their
sins and plagues, #Re 18:4|. As the commandment had been
express, and a test of Saul's obedience, his conduct evidently
was the effect of a proud, rebellious spirit. He destroyed only
the refuse, that was good for little. That which was now
destroyed was sacrificed to the justice of God.

#10-23 Repentance in God is not a change of mind, as it is in
us, but a change of method. The change was in Saul; "He is
turned back from following me." Hereby he made God his enemy.
Samuel spent a whole night in pleading for Saul. The rejection
of sinners is the grief of believers: God delights not in their
death, nor should we. Saul boasts to Samuel of his obedience.
Thus sinners think, by justifying themselves, to escape being
judged of the Lord. The noise the cattle made, like the rust of
the silver, #Jas 5:3|, witnessed against him. Many boast of
obedience to the command of God; but what means then their
indulgence of the flesh, their love of the world, their angry
and unkind spirit, and their neglect of holy duties, which
witness against them? See of what evil covetousness is the root;
and see what is the sinfulness of sin, and notice that in it
which above any thing else makes it evil in the sight of the
Lord; it is disobedience: "Thou didst not obey the voice of the
Lord." Carnal, deceitful hearts, like Saul, think to excuse
themselves from God's commandments by what pleases themselves.
It is hard to convince the children of disobedience. But humble,
sincere, and conscientious obedience to the will of God, is more
pleasing and acceptable to him than all burnt-offering and
sacrifices. God is more glorified and self more denied, by
obedience than by sacrifice. It is much easier to bring a
bullock or lamb to be burned upon the altar, than to bring every
high thought into obedience to God, and to make our will subject
to his will. Those are unfit and unworthy to rule over men, who
are not willing that God should rule over them.

#24-31 There were several signs of hypocrisy in Saul's
repentance. 1. He besought Samuel only, and seemed most anxious
to stand right in his opinion, and to gain his favour. 2. He
excuses his fault, even when confessing it; that is never the
way of a true penitent. 3. All his care was to save his credit,
and preserve his interest in the people. Men are fickle and
alter their minds, feeble and cannot effect their purposes;
something happens they could not foresee, by which their
measures are broken; but with God it is not so. The Strength of
Israel will not lie.
#32-35 Many think the bitterness of death is past when it is not
gone by; they put that evil day far from them, which is very
near. Samuel calls Agag to account for his own sins. He followed
the example of his ancestors' cruelty, justly therefore is all
the righteous blood shed by Amalek required. Saul seems
unconcerned at the token of God's displeasure which he lay
under, yet Samuel mourns day and night for him. Jerusalem was
carnally secure while Christ wept over it. Do we desire to do
the whole will of God? Turn to him, not in form and appearance,
but with sincerity.
* Samuel sent to Bethlehem to Jesse. (1-5) David is anointed.
(6-13) Saul troubled with an evil spirit, is quieted by David.
(14-23)

#1-5 It appears that Saul was grown very wicked. Of what would
he not be guilty, who durst think to kill Samuel? The elders of
Bethlehem trembled at Samuel's coming. It becomes us to stand in
awe of God's messengers, and to tremble at his word. His answer
was, I come peaceably, for I come to sacrifice. When our Lord
Jesus came into the world, though men had reason to fear that
his errand was to condemn the world, yet he gave full assurance
that he came peaceably, for he came to sacrifice, and he brought
his offering with him; A body hast thou prepared me. Let us
sanctify ourselves, and depend upon His sacrifice.

#6-13 It was strange that Samuel, who had been so disappointed
in Saul, whose countenance and stature recommended him, should
judge of another man by that rule. We can tell how men look, but
God can tell what they are. He judges of men by the heart. We
often form a mistaken judgment of characters; but the Lord
values only the faith, fear, and love, which are planted in the
heart, beyond human discernment. And God does not favour our
children according to our fond partiality, but often most
honours and blesses those who have been least regarded. David at
length was pitched upon. He was the youngest of the sons of
Jesse; his name signifies Beloved; he was a type of God's
beloved Son. It should seem, David was least set by of all the
sons of Jesse. But the Spirit of the Lord came upon David from
that day forward. His anointing was not an empty ceremony, a
Divine power went with that instituted sign; he found himself
advanced in wisdom and courage, with all the qualifications of a
prince, though not advanced in his outward circumstances. This
would satisfy him that his election was of God. The best
evidence of our being predestinated to the kingdom of glory, is,
our being sealed with the Spirit of promise, and experience of a
work of grace in our hearts.

#14-23 Saul is made a terror to himself. The Spirit of the Lord
departed from him. If God and his grace do not rule us, sin and
Satan will have possession of us. The devil, by the Divine
permission, troubled and terrified Saul, by the corrupt humours
of his body, and passions of his mind. He grew fretful, peevish,
and discontented, and at times a madman. It is a pity that
music, which may be serviceable to the good temper of the mind,
should ever be abused, to support vanity and luxury, and made an
occasion of drawing the heart from God and serious things. That
is driving away the good Spirit, not the evil spirit. Music,
diversions, company, or business, have for a time often been
employed to quiet the wounded conscience; but nothing can effect
a real cure but the blood of Christ, applied in faith, and the
sanctifying Spirit sealing the pardon, by his holy comforts. All
other plans to dispel religious melancholy are sure to add to
distress, either in this world or the next.
* Goliath's challenge. (1-11) David comes to the camp. (12-30)
David undertakes to fight Goliath. (31-39) and goes to meet him.
(40-47) He kills Goliath. (48-58)

#1-11 Men so entirely depend upon God in all things, that when
he withdraws his help, the most valiant and resolute cannot find
their hearts or hands, as daily experience shows.

#12-30 Jesse little thought of sending his son to the army at
that critical juncture; but the wise God orders actions and
affairs, so as to serve his designs. In times of general
formality and lukewarmness, every degree of zeal which implies
readiness to go further, or to venture more in the cause of God
than others, will be blamed as pride and ambition, and by none
more than by near relations, like Eliab, or negligent superiors.
It was a trial of David's meekness, patience, and constancy. He
had right and reason on his side, and did not render railing for
railing; with a soft answer he turned away his brother's wrath.
This conquest of his own passion was more honourable than that
of Goliath. Those who undertake great and public services, must
not think it strange if they are spoken ill of, and opposed by
those from whom they expect support and assistance. They must
humbly go on with their work, in the face not only of enemies'
threats, but of friends' slights and suspicions.
#31-39 A shepherd lad, come the same morning from keeping sheep,
had more courage than all the mighty men of Israel. Thus God
often sends good words to his Israel, and does great things for
them, by the weak and foolish things of the world. As he had
answered his brother's passion with meekness, so David answered
Saul's fear with faith. When David kept sheep, he proved himself
very careful and tender of his flock. This reminds us of Christ,
the good Shepherd, who not only ventured, but laid down his life
for the sheep. Our experience ought to encourage us to trust in
God, and be bold in the way of duty. He that has delivered, does
and will continue to do so. David gained leave to fight the
Philistine. Not being used to such armour as Saul put upon him,
he was not satisfied to go in that manner; this was from the
Lord, that it might more plainly appear he fought and conquered
in faith, and that the victory was from Him who works by the
feeblest and most despised means and instruments. It is not to
be inquired how excellent any thing is, but how proper. Let
Saul's coat be ever so rich, and his armour ever so strong, what
is David the better if they fit him not? But faith, prayer,
truth, and righteousness; the whole armour of God, and the mind
that was in Christ; are equally needful for all the servants of
the Lord, whatever may be their work.

#40-47 The security and presumption of fools destroy them.
Nothing can excel the humility, faith, and piety which appear in
David's words. He expressed his assured expectation of success;
he gloried in his mean appearance and arms, that the victory
might be ascribed to the Lord alone.

#48-58 See how frail and uncertain life is, even when a man
thinks himself best fortified; how quickly, how easily, and by
how small a matter, the passage may be opened for life to go
out, and death to enter! Let not the strong man glory in his
strength, nor the armed man in his armour. God resists the
proud, and pours contempt on those who defy him and his people.
No one ever hardened his heart against God and prospered. The
history is recorded, that all may exert themselves for the
honour of God, and the support of his cause, with bold and
unshaken reliance on him. There is one conflict in which all the
followers of the Lamb are, and must be engaged; one enemy, more
formidable than Goliath, still challenges the armies of Israel.
But "resist the devil, and he will flee from you." Go forth to
battle with the faith of David, and the powers of darkness shall
not stand against you. But how often is the Christian foiled
through an evil heart of unbelief!
* Jonathan's friendship for David. (1-5) Saul seeks to kill
David. (6-11) Saul's fear of David. (12-30)

#1-5 The friendship of David and Jonathan was the effect of
Divine grace, which produces in true believers one heart and one
soul, and causes them to love each other. This union of souls is
from partaking in the Spirit of Christ. Where God unites hearts,
carnal matters are too weak to separate them. Those who love
Christ as their own souls, will be willing to join themselves to
him in an everlasting covenant. It was certainly a great proof
of the power of God's grace in David, that he was able to bear
all this respect and honour, without being lifted up above
measure.

#6-11 David's troubles not only immediately follow his triumphs,
but arise from them; such is the vanity of that which seems
greatest in this world. It is a sign that the Spirit of God is
departed from men, if, like Saul, they are peevish, envious,
suspicious, and ill-natured. Compare David, with his harp in his
hand, aiming to serve Saul, and Saul, with his javelin in his
hand, aiming to slay David; and observe the sweetness and
usefulness of God's persecuted people, and the barbarity of
their persecutors. But David's safety must be ascribed to God's
providence.

#12-30 For a long time David was kept in continual apprehension
of falling by the hand of Saul, yet he persevered in meek and
respectful behaviour towards his persecutor. How uncommon is
such prudence and discretion, especially under insults and
provocations! Let us inquire if we imitate this part of the
exemplary character before us. Are we behaving wisely in all our
ways? Is there no sinful omission, no rashness of spirit,
nothing wrong in our conduct? Opposition and perverseness in
others, will not excuse wrong tempers in us, but should increase
our care, and attention to the duties of our station. Consider
Him that endured contradiction of sinners against himself, lest
ye be weary and faint in your minds, #Heb 12:3|. If David
magnified the honour of being son-in-law to king Saul, how
should we magnify the honour of being sons to the King of kings!
* Jonathan reconciles his father to David, Saul again tries to
slay him. (1-10) David flees to Samuel. (11-24)

#1-10 How forcible are right words! Saul was, for a time,
convinced of the unreasonableness of his enmity to David; but he
continued his malice against David. So incurable is the hatred
of the seed of the serpent against that of the woman; so
deceitful and desperately wicked is the heart of man without the
grace of God, #Jer 17:9|.

#11-24 Michal's stratagem to gain time till David got to a
distance was allowable, but her falsehood had not even the plea
of necessity to excuse it, and manifests that she was not
influenced by the same spirit of piety which had dictated
Jonathan's language to Saul. In flying to Samuel, David made God
his refuge. Samuel, as a prophet, was best able to advise him
what to do in this day of distress. He met with little rest or
satisfaction in Saul's court, therefore went to seek it in
Samuel's church. What little pleasure is to be had in this
world, those have who live a life of communion with God; to that
David returned in the time of trouble. So impatient was Saul
after David's blood, so restless against him, that although
baffled by one providence after another, he could not see that
David was under the special protection of God. And when God will
take this way to protect David, even Saul prophesies. Many have
great gifts, yet no grace; they may prophesy in Christ's name,
yet are disowned by him. Let us daily seek for renewing grace,
which shall be in us as a well of water springing up into
everlasting life. Let us cleave to truth and holiness with full
purpose of heart. In every danger and trouble, let us seek
protection, comfort, and direction in God's ordinances.
* David consults Jonathan. (1-10) Jonathan's covenant with
David. (11-23) Saul, missing David, seeks to kill Jonathan.
(24-34) Jonathan takes leave of David. (35-42)

#1-10 The trials David met with, prepared him for future
advancement. Thus the Lord deals with those whom he prepares
unto glory. He does not put them into immediate possession of
the kingdom, but leads them to it through much tribulation,
which he makes the means of fitting them for it. Let them not
murmur at his gracious appointment, nor distrust his care; but
let them look forward with joyful expectation to the crown which
is laid up for them. Sometimes it appears to us that there is
but a step between us and death; at all times it may be so, and
we should prepare for the event. But though dangers appear most
threatening, we cannot die till the purpose of God concerning us
is accomplished; nor till we have served our generation
according to his will, if we are believers. Jonathan generously
offers David his services. This is true friendship. Thus Christ
testifies his love to us, Ask, and it shall be done for you; and
we must testify our love to him, by keeping his commandments.

#11-23 Jonathan faithfully promises that he would let David know
how he found his father affected towards him. It will be
kindness to ourselves and to ours, to secure an interest in
those whom God favours, and to make his friends ours. True
friendship rests on a firm basis, and is able to silence
ambition, self-love, and undue regard for others. But who can
fully understand the love of Jesus, who gave himself as a
sacrifice for rebellious, polluted sinners! how great then ought
to be the force and effects of our love to him, to his cause,
and his people!
#24-34 None were more constant than David in attending holy
duties; nor had he been absent, but self-preservation obliged
him to withdraw. In great peril present opportunities for Divine
ordinances may be waved. But it is bad for us, except in case of
necessity, to omit any opportunity of attending to
them. Jonathan did wisely and well for himself and family, to
secure an interest in David, yet for this he is blamed. It is
good to take God's people for our people. It will prove to our
advantage at last, however it may now be thought against our
interest. Saul was outrageous. What savage beasts, and worse,
does anger make men!

#35-42 The separation of two such faithful friends was grievous
to both, but David's case was the more deplorable, for David was
leaving all his comforts, even those of God's sanctuary.
Christians need not sorrow, as men without hope; but being one
with Christ, they are one with each other, and will meet in his
presence ere long, to part no more; to meet where all tears
shall be wiped from their eyes.
* David with Ahimelech. (1-9) David at Gath feigns himself mad.
(10-15)

#1-9 David, in distress, fled to the tabernacle of God. It is
great comfort in a day of trouble, that we have a God to go to,
to whom we may open our cases, and from whom we may ask and
expect direction. David told Ahimelech a gross untruth. What
shall we say to this? The Scripture does not conceal it, and we
dare not justify it; it was ill done, and proved of bad
consequence; for it occasioned the death of the priests of the
Lord. David thought upon it afterward with regret. David had
great faith and courage, yet both failed him; he fell thus
foully through fear and cowardice, and owing to the weakness of
his faith. Had he trusted God aright, he would not have used
such a sorry, sinful shift for his own preservation. It is
written, not for us to do the like, no, not in the greatest
straits, but for our warning. David asked of Ahimelech bread and
a sword. Ahimelech supposed they might eat the shew-bread. The
Son of David taught from it, that mercy is to be preferred to
sacrifice; that ritual observances must give way to moral
duties. Doeg set his foot as far within the tabernacle as David
did. We little know with what hearts people come to the house of
God, nor what use they will make of pretended devotion. If many
come in simplicity of heart to serve their God, others come to
observe their teachers and to prove accusers. Only God and the
event can distinguish between a David and a Doeg, when both are
in the tabernacle.

#10-15 God's persecuted people have often found better usage
from Philistines than from Israelites. David had reason to put
confidence in Achish, yet he began to be afraid. His conduct was
degrading, and discovered wavering in his faith and courage. The
more simply we depend on God, and obey him, the more comfortably
and surely we shall walk through this troublesome world.
* David at Adullam, Many resort to him. (1-5) Saul destroys the
priests of Nob. (6-19) Abiathar escapes to David. (20-23)

#1-5 See what weak instruments God sometimes uses, to bring
about his own purposes. The Son of David is ready to receive
distressed souls, who will be commanded by him. He receives all
who come unto Him, however vile and miserable; he changes them
into a holy people, and employs them in his service: those who
would reign with him must be contented first to suffer with and
for him. Observe with what tender concern David provided for his
aged parents. The first thing he does is to find them a quiet
habitation, whatever became of himself. Let children learn to
honour their parents, in every thing consulting their ease and
satisfaction. Though highly preferred, and much employed, let
them not forget their aged parents. The steps of a good man are
ordered by the Lord. And the Lord will preserve his people for
their appointed work, however they may be hated and exposed.
#6-19 See the nature of jealous malice and its pitiful arts.
Saul looks upon all about him as his enemies, because they do
not just say as he says. In Ahimelech's answer to Saul we have
the language of conscious innocence. But what wickedness will
not the evil spirit hurry men to when he gets the dominion! Saul
alleges that which was utterly false and unproved. But the most
bloody tyrants have found instruments of their cruelty as
barbarous as themselves. Doeg, having murdered the priests, went
to the city, Nob, and put all to the sword there. Nothing so
vile but those may do it, who have provoked God to give them up
to their hearts' lusts. Yet this was the accomplishment of the
threatenings against the house of Eli. Though Saul was
unrighteous in doing this, yet God was righteous in permitting
it. No word of God shall fall to the ground.

#20-23 David greatly lamented the calamity. It is great trouble
to a good man to find himself any way the cause of evil to
others. He must have been much pained, when he considered that
his falsehood was one cause of this fatal event. David speaks
with assurance of his own safety, and promises that Abiathar
should have his protection. With the Son of David, all who are
his may be sure they shall be in safeguard, #Ps 91:1|. In the
hurry and distraction David was continually in, he found time
for communion with God, and found comfort in it.
* David rescues Keilah. (1-6) God warns him to escape from
Keilah. (7-13) Jonathan comforts David. (14-18) He is rescued
from Saul by an invasion of the Philistines. (19-29)

#1-6 When princes persecute God's people, let them expect
vexation on all sides. The way for any country to be quiet, is
to let God's church be quiet in it: if Saul fight against David,
the Philistines fight against his country. David considered
himself the protector of the land. Thus did the Saviour Jesus,
and left us an example. Those are unlike David, who sullenly
decline to do good, if they are not rewarded for services.

#7-13 Well might David complain of his enemies, that they
rewarded him evil for good, and that for his love they were his
adversaries. Christ was used thus basely. David applied to his
great Protector for direction. No sooner was the ephod brought
him than he made use of it. We have the Scriptures in our hands,
let us take advice from them in doubtful cases. Say, Bring
hither the Bible. David's address to God is very solemn, also
very particular. God allows us to be so in our addresses to him;
Lord, direct me in this matter, about which I am now at a loss.
God knows not only what will be, but what would be, if it were
not hindered; therefore he knows how to deliver the godly out of
temptation, and how to render to every man according to his
works.

#14-18 David made no attempt against Saul; he kept God's way,
waited God's time, and was content to secure himself in woods
and wildernesses. Let it make us think the worse of this world,
which often gives such bad treatment to its best men: let it
make us long for that kingdom where goodness shall for ever be
in glory, and holiness in honour. We find Jonathan comforting
David. As a pious friend, he directed him to God, the Foundation
of his comfort. As a self-denying friend, he takes pleasure in
the prospect of David's advancement to the throne. As a constant
friend, he renewed his friendship with him. Our covenant with
God should be often renewed, and therein our communion with him
kept up. If the converse of one friend, at one meeting, gives
comfort and strengthens our hearts, what may not be expected
from the continual supports and powerful love of the Saviour of
sinners, the covenanted Friend of believers!

#19-29 In the midst of his wickedness, Saul affected to speak
the language of piety. Such expressions, without suitable
effects, can only amuse or deceive those who hear, and those who
use them. This mountain was an emblem of the Divine Providence
coming between David and the destroyer. Let us not be dismayed
at the prospect of future difficulties, but stay ourselves upon
Him who is wonderful in counsel and excellent in working. Sooner
than his promise shall fail, he will commission Philistines to
effect our escape, at the very moment when our case appears most
desperate. God requires entire dependence on him, If ye will not
believe, surely ye shall not be established, #Isa 7:9|.
* David spares Saul's life. (1-7) David shows his innocence.
(8-15) Saul acknowledges his fault. (16-22)

#1-7 God delivered Saul into David's hand. It was an opportunity
given to David to exercise faith and patience. He had a promise
of the kingdom, but no command to slay the king. He reasons
strongly, both with himself and with his men, against doing Saul
any hurt. Sin is a thing which it becomes us to startle at, and
to resist temptations thereto. He not only would not do this bad
thing himself, but he would not suffer those about him to do it.
Thus he rendered good for evil, to him from whom he received
evil for good; and was herein an example to all who are called
Christians, not to be overcome of evil, but to overcome evil
with good.
#8-15 David was falsely charged with seeking Saul's hurt; he
shows Saul that God's providence had given him opportunity to do
it. And it was upon a good principle that he refused to do it.
He declares his fixed resolution never to be his own avenger. If
men wrong us, God will right us, at farthest, in the judgment of
the great day.

#16-22 Saul speaks as quite overcome with David's kindness. Many
mourn for their sins, who do not truly repent of them; weep
bitterly for them, yet continue in love and in league with them.
Now God made good to David that word on which he had caused him
to hope, that he would bring forth his righteousness as the
light, #Ps 37:6|. Those who take care to keep a good conscience,
may leave it to God to secure them the credit of it. Sooner or
later, God will force even those who are of the synagogue of
Satan to know and to own those whom he has loved. They parted in
peace. Saul went home convinced, but not converted; ashamed of
his envy to David, yet retaining in his breast that root of
bitterness; vexed that when at last he had found David, he could
not find in his heart to destroy him, as he had designed. Malice
often seems dead when it is only asleep, and will revive with
double force. Yet, whether the Lord bind men's hands, or affect
their hearts, so that they do not hurt us, the deliverance is
equally from him; it is an evidence of his love, and an earnest
of our salvation, and should make us thankful.
* Death of Samuel. (1) David's request; Nabal's churlish
refusal. (2-11) David's intention to destroy Nabal. (12-17)
Abigail takes a present to David. (18-31) He is pacified, Nabal
dies. (32-39) David takes Abigail to wife. (39-44)

#1 All Israel lamented Samuel, and they had reason. He prayed
daily for them. Those have hard hearts, who can bury faithful
ministers without grief; who do not feel their loss of those who
have prayed for them, and taught them the way of the Lord.

#2-11 We should not have heard of Nabal, if nothing had passed
between him and David. Observe his name, Nabal, "A fool;" so it
signifies. Riches make men look great in the eye of the world;
but to one that takes right views, Nabal looked very mean. He
had no honour or honesty; he was churlish, cross, and
ill-humoured; evil in his doings, hard and oppressive; a man
that cared not what fraud and violence he used in getting and
saving. What little reason have we to value the wealth of this
world, when so great a churl as Nabal abounds, and so good a man
as David suffers want!, David pleaded the kindness Nabal's
shepherds had received. Considering that David's men were in
distress and debt, and discontented, and the scarcity of
provisions, it was by good management that they were kept from
plundering. Nabal went into a passion, as covetous men are apt
to do, when asked for any thing, thinking thus to cover one sin
with another; and, by abusing the poor, to excuse themselves
from relieving them. But God will not thus be mocked. Let this
help us to bear reproaches and misrepresentations with patience
and cheerfulness, and make us easy under them; it has often been
the lot of the excellent ones of the earth. Nabal insists much
on the property he had in the provisions of his table. May he
not do what he will with his own? We mistake, if we think we are
absolute lords of what we have, and may do what we please with
it. No; we are but stewards, and must use it as we are directed,
remembering it is not our own, but His who intrusted us with it.

#12-17 God is kind to the evil and unthankful, and why may not
we be so? David determined to destroy Nabal, and all that
belonged to him. Is this thy voice, O David? Has he been so long
in the school of affliction, where he should have learned
patience, and yet is so passionate? He at other times was calm
and considerate, but is put into such a heat by a few hard
words, that he seeks to destroy a whole family. What are the
best of men, when God leaves them to themselves, that they may
know what is in their hearts? What need to pray, Lord, lead us
not into temptation!

#18-31 By a present Abigail atoned for Nabal's denial of David's
request. Her behaviour was very submissive. Yielding pacifies
great offences. She puts herself in the place of a penitent, and
of a petitioner. She could not excuse her husband's conduct. She
depends not upon her own reasonings, but on God's grace, to
soften David, and expects that grace would work powerfully. She
says that it was below him to take vengeance on so weak and
despicable an enemy as Nabal, who, as he would do him no
kindness, so he could do him no hurt. She foretells the glorious
end of David's present troubles. God will preserve thy life;
therefore it becomes not thee unjustly and unnecessarily to take
away the lives of any, especially of the people of thy God and
Saviour. Abigail keeps this argument for the last, as very
powerful with so good a man; that the less he indulged his
passion, the more he consulted his peace and the repose of his
own conscience. Many have done that in a heat, which they have a
thousand times wished undone again. The sweetness of revenge is
soon turned into bitterness. When tempted to sin, we should
consider how it will appear when we think upon it afterwards.
#32-39 David gives God thanks for sending him this happy check
in a sinful way. Whoever meet us with counsel, direction,
comfort, caution, or seasonable reproof, we must see God sending
them. We ought to be very thankful for those happy providences
which are the means of keeping us from sinning. Most people
think it enough, if they take reproof patiently; but few will
take it thankfully, and commend those who give it, and accept it
as a favour. The nearer we are to committing sin, the greater is
the mercy of a seasonable restraint. Sinners are often most
secure when most in danger. He was very drunk. A sign he was
Nabal, a fool, that could not use plenty without abusing it; who
could not be pleasant with his friends without making a beast of
himself. There is not a surer sign that a man has but little
wisdom, nor a surer way to destroy the little he has, than
drinking to excess. Next morning, how he is changed! His heart
overnight merry with wine, next morning heavy as a stone; so
deceitful are carnal pleasures, so soon passes the laughter of
the fool; the end of that mirth is heaviness. Drunkards are sad,
when they reflect upon their own folly. About ten days after,
the Lord smote Nabal, that he died. David blessed God that he
had been kept from killing Nabal. Worldly sorrow, mortified
pride, and an affrighted conscience, sometimes end the joys of
the sensualist, and separate the covetous man from his wealth;
but, whatever the weapon, the Lord smites men with death when it
pleases him.

#39-44 Abigail believed that David would be king over Israel,
and greatly esteemed his pious and excellent character. She
deemed his proposal of marriage honourable, and advantageous to
her, notwithstanding his present difficulties. With great
humility, and doubtless agreeably to the customs of those times,
she consented, being willing to share his trails. Thus those who
join themselves to Christ, must be willing now to suffer with
him, believing that hereafter they shall reign with him.
* Saul goes after David, who again spares Saul's life. (1-12)
David exhorts Saul. (13-20) Saul acknowledges his sin. (21-25)

#1-12 How soon do unholy hearts lose the good impressions
convictions have made upon them! How helpless were Saul and all
his men! All as though disarmed and chained, yet nothing is done
to them; they are only asleep. How easily can God weaken the
strongest, befool the wisest, and baffle the most watchful!
David still resolved to wait till God thought fit to avenge him
on Saul. He will by no means force his way to the promised crown
by any wrong methods. The temptation was very strong; but if he
yielded, he would sin against God, therefore he resisted the
temptation, and trusted God with the event.

#13-20 David reasoned seriously and affectionately with Saul.
Those who forbid our attendance on God's ordinances, do what
they can to estrange us from God, and to make us heathens. We
are to reckon that which exposes us to sin the greatest injury
that can be done us. If the Lord stirred thee up against me,
either in displeasure to me, taking this way to punish me for my
sins against him, or in displeasure to thee, if it be the effect
of that evil spirit from the Lord which troubles thee; let Him
accept an offering from us both. Let us join in seeking peace,
and to be reconciled with God by sacrifice.

#21-25 Saul repeated his good words and good wishes. But he
showed no evidence of true repentance towards God. David and
Saul parted to meet no more. No reconciliation among men is
firm, which is not founded in and cemented by peace with God
through Jesus Christ. In sinning against God, men play the fool,
and err exceedingly. Many obtain a passing view of these truths,
who hate and close their eyes against the light. Fair
professions do not entitle those to confidence who have long
sinned against the light, yet the confessions of obstinate
sinners may satisfy us that we are in the right way, and
encourage us to persevere, expecting our recompence from the
Lord alone.
* David retires to Gath. (1-7) David deceives Achish. (8-12)

#1-7 Unbelief is a sin that easily besets even good men, when
without are fightings, and within are fears; and it is a hard
matter to get over them. Lord, increase our faith! We may blush
to think that the word of a Philistine should go further than
the word of an Israelite, and that the city of Gath should be a
place of refuge for a good man, when the cities of Israel refuse
him a safe abode. David gained a comfortable settlement, not
only at a distance from Gath, but bordering upon Israel, where
he might keep up a correspondence with his own countrymen.

#8-12 While David was in the land of the Philistines, he
attacked some remains of the devoted nations. The people whom he
cut off were long before doomed to destruction. It is often
wisdom to shun public notice, but we must in no situation be
idle. We must always try to do somewhat in the cause of God.
This expedition David hid from Achish. But an equivocation which
serves the purpose of a lie, is as like to it as a hypocrite is
to a profane person, it is only better in appearance, therefore
more dangerous. Yet, though believers often manifest
imperfections, they can never be prevailed upon to renounce the
service of God, and to unite interests with his enemies, or
finally to become the servants of sin and Satan. But what a
train of evils follow from unbelief! When we forget the Lord's
past mercies, and his gracious assurances, we shall be
overwhelmed with desponding fears, and probably be led to adopt
some dishonourable method to get rid of our troubles. Nothing
can so effectually establish us in holy tempers and practices,
and preserve us from perplexities, as firm, unshaken dependence
upon the promises of God in Christ Jesus.
* Achish puts confidence in David, Saul's fear. (1-6) Saul
consults a witch at Endor. (7-19) Saul's terror. (20-25)

#1-6 David could not refuse Achish without danger. If he
promised assistance, and then stood neuter, or went over to the
Israelites, he would behave with ingratitude and treachery. If
he fought against Israel, he would sin greatly. It seemed
impossible that he should get out of this difficulty with a
clear conscience; but his evasive answer, intended to gain time,
was not consistent with the character of an Israelite indeed.
Troubles are terrors to the children of disobedience. In his
distress, Saul inquired of the Lord. He did not seek in faith,
but with a double, unstable mind. Saul had put the law in force
against those that had familiar spirits, #Ex 22:18|. Many seem
zealous against sin, when they are any way hurt by it, who have
no concern for the glory of God, nor any dislike of sin as sin.
Many seem enemies to sin in others, while they indulge it in
themselves. Saul will drive the devil out of his kingdom, yet
harbours him in his heart by envy and malice. How foolish to
consult those whom, according to God's law, he had endeavoured
to root out!
#7-19 When we go from the plain path of duty, every thing draws
us further aside, and increases our perplexity and temptation.
Saul desires the woman to bring one from the dead, with whom he
wished to speak; this was expressly forbidden, #De 18:11|. All
real or pretended witchcraft or conjuration, is a malicious or
an ignorant attempt to gain knowledge or help from some
creature, when it cannot be had from the Lord in the path of
duty. While Samuel was living, we never read of Saul's going to
advise with him in any difficulties; it had been well for him if
he had. But now he is dead, "Bring me up Samuel." Many who
despise and persecute God's saints and ministers when living,
would be glad to have them again, when they are gone. The whole
shows that it was no human fraud or trick. Though the woman
could not cause Samuel's being sent, yet Saul's inquiry might be
the occasion of it. The woman's surprise and terror proved that
it was an unusual and unexpected appearance. Saul had despised
Samuel's solemn warnings in his lifetime, yet now that he hoped,
as in defiance of God, to obtain some counsel and encouragement
from him, might not God permit the soul of his departed prophet
to appear to Saul, to confirm his former sentence, and denounce
his doom? The expression, "Thou and thy sons shall be with me,"
means no more than that they shall be in the eternal world.
There appears much solemnity in God's permitting the soul of a
departed prophet to come as a witness from heaven, to confirm
the word he had spoken on earth.

#20-25 Those that expect any good counsel or comfort, otherwise
than from God, and in the way of his institutions, will be as
wretchedly disappointed as Saul. Though terrified even to
despair, he was not humbled. He confessed not his sins, offered
no sacrifices, and presented no supplications. He does not seem
to have cared about his sons or his people, or to have attempted
any escape; but in sullen despair he rushed upon his doom. God
sets up a few such beacons, to warn men not to stifle
convictions, or despise his word. But while one repenting
thought remains, let no sinner suppose himself in this case. Let
him humble himself before God, determined to live and die
beseeching his favour, and he will succeed.
* David objected to by the Philistines. (1-5) He is dismissed by
Achish. (6-11)

#1-5 David waited with a secret hope that the Lord would help
him out of his difficulty. But he seems to have been influenced
too much by the fear of man, in consenting to attend Achish. It
is hard to come near to the brink of sin, and not to fall in.
God inclined the princes of the Philistines to oppose David's
being employed in the battle. Thus their dislike befriended him,
when no friend could do him such a kindness.

#6-11 David scarcely ever had a greater deliverance than when
dismissed from such ensnaring service. God's people should
always behave themselves so, as, if possible, to get the good
word of all they have dealings with: and it is due to those who
have acted well, to speak well of them.
* Ziklag spoiled by the Amalekites. (1-6) David overtakes the
Amalekites. (7-15) He recovers what had been lost. (16-20)
David's distribution of the spoil. (21-31)

#1-6 When we go abroad in the way of our duty, we may
comfortably hope that God will take care of our families in our
absence, but not otherwise. If, when we come off a journey, we
find our abode in peace, and not laid waste, as David here found
his, let the Lord be praised for it. David's men murmured
against him. Great faith must expect such severe trials. But,
observe, that David was brought thus low, only just before he
was raised to the throne. When things are at the worst with the
church and people of God, then they begin to mend. David
encouraged himself in the Lord his God. His men fretted at their
loss, the soul of the people was bitter; their own discontent
and impatience added to the affliction and misery. But David
bore it better, though he had more reason than any of them to
lament it. They gave liberty to their passions, but he set his
graces to work; and while they dispirited each other, he, by
encouraging himself in God, kept his spirit calm. Those who have
taken the Lord for their God, may take encouragement from him in
the worst times.

#7-15 If in all our ways, even when, as in this case, there can
be no doubt they are just, we acknowledge God, we may expect
that he will direct our steps, as he did those of David. David,
in tenderness to his men, would by no means urge them beyond
their strength. The Son of David thus considers the frames of
his followers, who are not all alike strong and vigorous in
their spiritual pursuits and conflicts; but, where we are weak,
there he is kind; nay more, there he is strong, #2Co 12:9,10|. A
poor Egyptian lad, scarcely alive, is made the means of a great
deal of good to David. Justly did Providence make this poor
servant, who was basely used by his master, an instrument in the
destruction of the Amalekites; for God hears the cry of the
oppressed. Those are unworthy the name of true Israelites, who
shut up their compassion from persons in distress. We should
neither do an injury nor deny a kindness to any man; some time
or other it may be in the power of the lowest to return a
kindness or an injury.
#16-20 Sinners are nearest to ruin, when they cry, Peace and
safety, and put the evil day far from them. Nor does any thing
give our spiritual enemies more advantage than sensuality and
indulgence. Eating and drinking, and dancing, have been the soft
and pleasant way in which many have gone down to the
congregation of the dead. The spoil was recovered, and brought
off; nothing was lost, but a great deal gained.

#21-31 What God gives us, he designs we should do good with. In
distributing the spoil, David was just and kind. Those are men
of Belial indeed, who delight in putting hardships upon their
brethren, and care not who is starved, so that they may be fed
to the full. David was generous and kind to all his friends.
Those who consider the Lord as the Giver of their abundance,
will dispose of it with fairness and liberality.
* Saul's defeat and death. (1-7) Saul's body rescued by the men
of Jabesh-gilead. (8-13)

#1-7 We cannot judge of the spiritual or eternal state of any by
the manner of their death; for in that, there is one event to
the righteous and to the wicked. Saul, when sorely wounded, and
unable to resist or to flee, expressed no concern about his
never-dying soul; but only desired that the Philistines might
not insult over him, or put him to pain, and he became his own
murderer. As it is the grand deceit of the devil, to persuade
sinners, under great difficulties, to fly to this last act of
desperation, it is well to fortify the mind against it, by a
serious consideration of its sinfulness before God, and its
miserable consequences in society. But our security is not in
ourselves. Let us seek protection from Him who keepeth Israel.
Let us watch and pray; and take unto us the whole armour of God,
that we may be able to withstand in the evil day, and having
done all, to stand.

#8-13 The Scripture makes no mention what became of the souls of
Saul and his sons, after they were dead; but of their bodies
only: secret things belong not to us. It is of little
consequence by what means we die, or what is done with our dead
bodies. If our souls are saved, our bodies will be raised
incorruptible and glorious; but not to fear His wrath, who is
able to destroy both body and soul in hell, is the extreme of
folly and wickedness. How useless is the respect of
fellow-creatures to those who are suffering the wrath of God!
While pompous funerals, grand monuments, and the praises of men,
honour the memory of the deceased, the soul may be suffering in
the regions of darkness and despair! Let us seek that honour
which cometh from God only.
** This book is the history of the reign of king David. It
relates his victories, the growth of the prosperity of Israel,
and his reformation of the state of religion. With these events
are recorded the grievous sins he committed, and the family as
well as public troubles with which he was punished. We here meet
with many things worthy of imitation, and many that are written
for our warning. The history of king David is given in Scripture
with much faithfulness, and from it he appears, to those who
fairly balance his many virtues and excellent qualities against
his faults, to have been a great and good man.

* Tidings brought to David of the death of Saul. (1-10) The
Amalekite is put to death. (11-16) David's lamentation for Saul
and Jonathan. (17-27)

#1-10 The blow which opened David's way to the throne was given
about the time he had been sorely distressed. Those who commit
their concerns to the Lord, will quietly abide his will. It
shows that he desired not Saul's death, and he was not impatient
to come to the throne.

#11-16 David was sincere in his mourning for Saul; and all with
him humbled themselves under the hand of God, laid so heavily
upon Israel by this defeat. The man who brought the tidings,
David put to death, as a murderer of his prince. David herein
did not do unjustly; the Amalekite confessed the crime. If he
did as he said, he deserved to die for treason; and his lying to
David, if indeed it were a lie, proved, as sooner or later that
sin will prove, lying against himself. Hereby David showed
himself zealous for public justice, without regard to his own
private interest.

#17-27 Kasheth, or "the bow," probably was the title of this
mournful, funeral song. David does not commend Saul for what he
was not; and says nothing of his piety or goodness. Jonathan was
a dutiful son, Saul an affectionate father, therefore dear to
each other. David had reason to say, that Jonathan's love to him
was wonderful. Next to the love between Christ and his people,
that affection which springs from it, produces the strongest
friendship. The trouble of the Lord's people, and triumphs of
his enemies, will always grieve true believers, whatever
advantages they may obtain by them.
* David made king in Hebron. (1-7) Abner makes Ishbosheth king,
Battle between Abner's men and those of Joab. (8-17) Asahel
slain by Abner: 25-32. Both parties retreat. (18-24)

#1-7. After the death of Saul, many went to David at Ziklag,
#1Ch 12:22|, but he trusted in God who promised him the kingdom,
to give it in his own time and manner. Yet assurance of hope in
God's promise, will quicken pious endeavours. If I be chosen to
the crown of life, it does not follow, Then I will do nothing;
but, Then I will do all that God directs me. This good use David
made of his election, and so will all whom God has chosen. In
all our journeys and removes, it is comfortable to see God going
before us; and we may do so, if by faith and prayer we set Him
before us. God, according to the promise, directed David's path.
David rose gradually: thus the kingdom of the Messiah, the Son
of David, is set up by degrees; he is Lord of all, but we see
not yet all things put under him.

#8-17. The nation in general refused David. By this the Lord
trained up his servant for future honour and usefulness; and the
tendency of true godliness was shown in his behaviour while
passing through various difficulties. David was herein a type of
Christ, whom Israel would not submit to, though anointed of the
Father to be a Prince and a Saviour to them. Abner meant, Let
the young men fight before us, when he said, Let them play
before us: fools thus make a mock at sin. But he is unworthy the
name of a man, that can thus trifle with human blood.

#18-24 Death often comes by ways we least suspect. We are often
betrayed by the accomplishments we are proud of! Asahel's
swiftness, which he presumed so much upon, did him no service,
but hastened his end.

#25-32 Abner appeals to Joab concerning the miserable
consequences of a civil war. Those who make light of such
unnatural contests, will find that they are bitterness to all
concerned. How easy it is for men to use reason, when it makes
for them, who would not use it, if it made against them! See how
the issue of things alter men's minds! The same thing which
looked pleasant in the morning, at night looked dismal. Those
who are most forward to enter into contention, will repent
before they have done with it, and had better leave it off
before it be meddled with, as Solomon advises. This is true of
every sin, oh that men would consider it in time, that it will
be bitterness in the latter end! Asahel's funeral is here
mentioned. Distinctions are made between the dust of some and
that of others; but in the resurrection no difference will be
made, but between the godly and ungodly, which will remain for
ever.
* David's power increases His family. (1-6) Abner revolts to
David. (7-21) Joab kills Abner, David mourns for him. (22-39)

#1-6 The length of this war tried the faith and patience of
David, and made his settlement at last the more welcome. The
contest between grace and corruption in the hearts of believers,
may fitly be compared to this warfare. There is a long war
between them, the flesh lusting against the spirit, and the
spirit against the flesh; but as the work of holiness is carried
on, corruption, like the house of Saul, grows weaker and weaker;
while grace, like the house of David, grows stronger and
stronger.

#7-21 Many, like Abner, are not above committing base crimes,
who are too proud to bear reproof, or even the suspicion of
being guilty. While men go on in sin, and apparently without
concern, they are often conscious that they are fighting against
God. Many mean to serve their own purposes; and will betray
those who trust them, when they can get any advantage. Yet the
Lord serves his own designs, even by those who are thus actuated
by revenge, ambition, or lust; but as they intend not to honour
him, in the end they will be thrown aside with contempt. There
was real generosity both to Michal and to the memory of Saul, in
David's receiving the former, remembering probably how once he
owed his life to her affection, and knowing that she was
separated from him partly by her father's authority. Let no man
set his heart on that which he is not entitled to. If any
disagreement has separated husband and wife, as they expect the
blessing of God, let them be reconciled, and live together in
love.
#22-39 Judgments are prepared for such scorners as Abner; but
Joab, in what he did, acted wickedly. David laid Abner's murder
deeply to heart, and in many ways expressed his detestation of
it. The guilt of blood brings a curse upon families: if men do
not avenge it, God will. It is a sad thing to die like a fool,
as they do that any way shorten their own days, and those who
make no provision for another world. Who would be fond of power,
when a man may have the name of it, and must be accountable for
it, yet is hampered in the use of it? David ought to have done
his duty, and then trusted God with the issue. Carnal policy
spared Joab. The Son of David may long delay, but never fails to
punish impenitent sinners. He who now reigns upon the throne of
David, has a kingdom of a nobler kind. Whatever He doeth, is
noticed by all his willing people, and is pleasing to them.
* Ishbosheth murdered. (1-7) David puts to death the murderers.
(8-12)

#1-7 See how Ishbosheth was murdered! When those difficulties
dispirit us, which should sharpen our endeavours, we betray both
our heavenly crowns and our earthly lives. Love not sleep, lest
thou come to poverty and ruin. The idle soul is an easy prey to
the destroyer. We know not when and where death will meet us.
When we lie down to sleep, we are not sure that we may not sleep
the sleep of death before we awake; nor do we know from what
hand the death-blow may come.

#8-12 A person may be glad to obtain his just wishes, and yet
really regret the means by which he receives them. He may be
sorry for the death of a person by which he is a gainer. These
men shed innocent blood, from the basest motives. David justly
executed vengeance upon them. He would not be beholden to any to
help him by unlawful practices. God had helped him over many a
difficulty, and through many a danger, therefore he depended
upon him to crown and complete his own work. He speaks of his
redemption from all adversity, as a thing done; though he had
many storms yet before him, he knew that He who had delivered,
would deliver.
* David king over all Israel. (1-5) He takes the strong-hold of
Zion. (6-10) David's kingdom established. (11-16) He defeats the
Philistines. (17-25)

#1-5 David was anointed king a third time. His advances were
gradual, that his faith might be tried, and that he might gain
experience. Thus his kingdom typified that of the Messiah, which
was to come to its height by degrees. Thus Jesus became our
Brother, took upon him our nature, dwelt in it that he might
become our Prince and Saviour: thus the humbled sinner takes
encouragement from the endearing relation, applies for his
salvation, submits to his authority, and craves his protection.

#6-10 The enemies of God's people are often very confident of
their own strength, and most secure when their day to fall draws
nigh. But the pride and insolence of the Jebusites animated
David, and the Lord God of hosts was with him. Thus in the day
of God's power, Satan's strong-hold, the human heart, is changed
into a habitation of God through the Spirit, and into a throne
on which the Son of David rules, and brings every thought into
obedience to himself. May He thus come, and claim, and cleanse,
each of our hearts; and, destroying every idol, may he reign
there for ever!
#11-16 David's house was not the worse, nor the less fit to be
dedicated to God, for being built by the sons of the stranger.
It is prophesied of the gospel church, The sons of strangers
shall build up thy walls, and their kings shall minister unto
thee, #Isa 60:10|. David's government was rooted and built up.
David was established king; so is the Son of David, and all who,
through him, are made to our God kings and priests. Never had
the nation of Israel appeared so great as it began now to be.
Many have the favour and love of God, yet do not perceive it,
and so want the comfort of it; but to be exalted to that, and to
perceive it, is happiness. David owned it was for his people's
sake God had done great things for him; that he might be a
blessing to them, and that they might be happy under him.

#17-25 The Philistines considered not that David had the
presence of God with him, which Saul had forfeited and lost. The
kingdom of the Messiah, as soon as it was set up in the world,
was thus attacked by the powers of darkness. The heathen raged,
and the kings of the earth set themselves to oppose it; but all
in vain, #Ps 2:1, &c|. The destruction will turn, as this did,
upon Satan's own kingdom. David owns dependence on God for
victory; and refers himself to the good pleasure of God, Wilt
thou do it? The assurance God has given us of victory over our
spiritual enemies, should encourage us in our spiritual
conflicts. David waited till God moved; he stirred then, but not
till then. He was trained up in dependence on God and his
providence. God performed his promise, and David failed not to
improve his advantages. When the kingdom of the Messiah was to
be set up, the apostles, who were to beat down the devil's
kingdom, must not attempt any thing till they received the
promise of the Spirit; who came with a sound from heaven, as of
a rushing, mighty wind, #Ac 2:2|.
* The ark removed from Kirjath-jearim. (1-5) Uzzah smitten for
touching the ark, Obed-edom blessed. (6-11) David brings the ark
to Zion. (12-19) Michal's ill conduct. (20-23)

#1-5 God is present with the souls of his people, when they want
the outward tokens of his presence; but now David is settled in
the throne, the honour of the ark begins to revive. Let us learn
hence, to think and to speak highly of God; and to think and
speak honourably of holy ordinances, which are to us as the ark
was unto Israel, the tokens of God's presence, #Mt 28:20|.
Christ is our Ark; in and by him God manifests his favour, and
accepts our prayers and praises. The ark especially typified
Christ and his mediation, in which the name of Jehovah and all
his glories are displayed. The priests should have carried the
ark upon their shoulders. Philistines may carry the ark in a
cart without suffering for it; but if Israelites do so, it is at
their peril, because this was not what God appointed.

#6-11 Uzzah was struck dead for touching the ark. God saw
presumption and irreverence in Uzzah's heart. Familiarity, even
with that which is most awful, is apt to breed contempt. If it
were so great a crime for one to lay hold on the ark of the
covenant who had no right to do so, what is it for those to lay
claim to the privileges of the covenant that come not up to the
terms of it? Obed-edom opened his doors without fear, knowing
the ark was a savour of death unto death to those only who
treated it wrong. The same hand that punished Uzzah's proud
presumption, rewarded Obed-edom's humble boldness. Let none
think the worse of the gospel for the judgments on those that
reject it, but consider the blessings it brings to all who
receive it. Let masters of families be encouraged to keep up
religion in their families. It is good to live in a family that
entertains the ark, for all about it will fare the better.

#12-19 It became evident, that happy was the man who had the ark
near him. Christ is indeed a Stone of stumbling, and a Rock of
offence, to those that are disobedient; but to those that
believe, he is a Corner-stone, elect, precious, #1Pe 2:6-8|. Let
us be religious. Is the ark a blessing to others' houses? We may
have it, and the blessing of it, without fetching it away from
our neighbours. David, at first setting out, offered sacrifices
to God. We are likely to speed in our enterprises, when we begin
with God, and give diligence to seek peace with him. And we are
so unworthy, and our services are so defiled, that all our joy
in God must be connected with repentance and faith in the
Redeemer's atoning blood. David attended with high expressions
of joy. We ought to serve God with our whole body and soul, and
with every endowment and power we possess. On this occasion
David laid aside his royal robes, and put on a plain linen
dress. David prayed with and for the people, and as a prophet,
solemnly blessed them in the name of the Lord.

#20-23 David returned to bless his household, to pray with them,
and for them, and to offer up family thanksgiving for this
national mercy. It is angels' work to worship God, surely that
cannot lower the greatest of men. But even the palaces of
princes are not free from family troubles. Exercises of religion
appear mean in the eyes of those who have little or no religion
themselves. If we can approve ourselves to God in what we do in
religion, and do it as before the Lord, we need not heed
reproach. Piety will have its praise: let us not be indifferent
in it, nor afraid or ashamed to own it. David was contented to
justify himself, and he did not further reprove or blame
Michal's insolence; but God punished her. Those that honour God,
he will honour; but those that despise him, and his servants and
service, shall be lightly esteemed.
* David's care for the ark. (1-3) God's covenant with David.
(4-17) His prayer and thanksgiving. (18-29)

#1-3 David being at rest in his palace, considered how he might
best employ his leisure and prosperity in the service of God. He
formed a design to build a temple for the ark. Nathan here did
not speak as a prophet, but as a godly man, encouraging David by
his private judgment. We ought to do all we can to encourage and
promote the good purposes and designs of others, and, as we have
opportunity, to forward a good work.

#4-17 Blessings are promised to the family and posterity of
David. These promises relate to Solomon, David's immediate
successor, and the royal line of Judah. But they also relate to
Christ, who is often called David and the Son of David. To him
God gave all power in heaven and earth, with authority to
execute judgment. He was to build the gospel temple, a house for
God's name; the spiritual temple of true believers, to be a
habitation of God through the Spirit. The establishing of his
house, his throne, and his kingdom for ever, can be applied to
no other than to Christ and his kingdom: David's house and
kingdom long since came to an end. The committing iniquity
cannot be applied to the Messiah himself, but to his spiritual
seed; true believers have infirmities, for which they must
expect to be corrected, though they are not cast off.
#18-29 David's prayer is full of the breathings of devout
affection toward God. He had low thoughts of his own merits. All
we have, must be looked upon as Divine gifts. He speaks very
highly and honourably of the Lord's favours to him. Considering
what the character and condition of man is, we may be amazed
that God should deal with him as he does. The promise of Christ
includes all; if the Lord God be ours, what more can we ask, or
think of? #Eph 3:20|. He knows us better than we know ourselves;
therefore let us be satisfied with what he has done for us. What
can we say more for ourselves in our prayers, than God has said
for us in his promises? David ascribes all to the free grace of
God. Both the great things He had done for him, and the great
things He had made known to him. All was for his word's sake,
that is, for the sake of Christ the eternal Word. Many, when
they go to pray, have their hearts to seek, but David's heart
was found, that is, it was fixed; gathered in from its
wanderings, entirely engaged to the duty, and employed in it.
That prayer which is from the tongue only, will not please God;
it must be found in the heart; that must be lifted up and poured
out before God. He builds his faith, and hopes to speed, upon
the sureness of God's promise. David prays for the performance
of the promise. With God, saying and doing are not two things,
as they often are with men; God will do as he hath said. The
promises of God are not made to us by name, as to David, but
they belong to all who believe in Jesus Christ, and plead them
in his name.
* David subdues the Philistines, the Moabites, and the Syrians.
(1-8) The spoil dedicated. (9-14) David's government and
officers. (15-18)

#1-8. David subdued the Philistines. They had long been
troublesome to Israel. And after the long and frequent struggles
the saints have with the powers of darkness, like Israel with
the Philistines, the Son of David shall tread them all under
foot, and make the saints more than conquerors. He smote the
Moabites, and made them tributaries to Israel. Two parts he
destroyed, the third part he spared. The line that was to keep
alive, though it was but one, is ordered to be a full line. Let
the line of mercy be stretched to the utmost. He smote the
Syrians. In all these wars David was protected, for this in his
psalms he often gives glory to God.

#9-14 All the precious things David was master of, were
dedicated things; they were designed for building the temple.
The idols of gold David destroyed, #2Sa 5:21|, but the vessels
of gold he dedicated. Thus, in the conquest of a soul by the
grace of the Son of David, what stands in opposition to God must
be destroyed, every lust must be mortified and crucified, but
what may glorify him must be dedicated; thus the property of it
is altered. God employs his servants in various ways; some, as
David, in spiritual battles; others, as Solomon, in spiritual
buildings; and one prepares work for the other, that God may
have the glory of all.

#15-18 David neither did wrong, nor denied or delayed right to
any. This speaks his close application to business; also his
readiness to admit all addresses and appeals made to him. He had
no respect of persons in judgment. Herein he was a type of
Christ. To Him let us submit, his friendship let us seek, his
service let us count our pleasure, diligently attending to the
work he assigns to each of us. David made his sons chief rulers;
but all believers, Christ's spiritual seed, are better
preferred, for they are made kings and priests to our God, #Re
1:6|.
* David sends for Mephibosheth. (1-8) And provides for him.
(9-13)

#1-8 Amidst numerous affairs we are apt to forget the gratitude
we owe, and the engagements we are under, not only to our
friends, but to God himself. Yet persons of real godliness will
have no rest till they have discharged them. And the most proper
objects of kindness and charity, frequently will not be found
without inquiry. Jonathan was David's sworn friend, therefore he
shows kindness to his son Mephibosheth. God is faithful to us;
let us not be unfaithful to one another. If Providence has
raised us, and our friends and their families are brought low,
we must look upon that as giving us the fairer opportunity of
being kind to them.

#9-13 As David was a type of Christ, his Lord and Son, his Root
and Offspring, let his kindness to Mephibosheth remind us of the
kindness and love of God our Saviour to fallen man, to whom he
was under no obligation, as David was to Jonathan. The Son of
God seeks this lost and ruined race, who sought not after him.
He comes to seek and to save them!
* David's messengers ill-treated by Hanun. (1-5) The Ammonites
defeated. (6-14) The Syrians defeated. (15-19)

#1-5 Nahash had been an enemy to Israel, yet had showed kindness
to David. David therefore resolves gratefully to return it. If a
Pharisee gives alms in pride, though God will not reward it, yet
he that receives the alms ought to return thanks for it. Those
who bear ill-will to their neighbours, are resolved not to
believe that their neighbours bear any good-will to them. There
is nothing so well meant, but it may be ill interpreted, and is
wont to be so, by men who love nobody but themselves. The best
men must not think it strange if they are thus misrepresented.
Charity thinketh no evil. According to the usages of those days
and countries, Hanun treated David's ambassadors in the most
contemptuous manner. David showed much concern for his servants.
Let us learn not to lay unjust reproaches to heart; they will
wear off, and turn only to the shame of those who utter or do
them; while the reputation wrongfully hurt in a little time
grows again, as these beards did. God will bring forth thy
righteousness as the light, therefore wait patiently for him,
#Ps 37:6,7|.
#6-14 They that are at war with the Son of David, not only give
the provocation, but begin the war. God has forces to send
against those that set his wrath at defiance, #Isa 5:19|, which
will convince them that none ever hardened his heart against
God, and prospered. Christ's soldiers should strengthen one
another's hands in their spiritual warfare. Let nothing be
wanting in us, whatever the success be. When we make conscience
of doing our duty, we may, with satisfaction, leave the event
with God, assuredly hoping for his salvation in his own way and
time.

#15-19 Here is a new attempt of the Syrians. Even the baffled
cause will make head as long as there is any life in it; the
enemies of the Son of David do so. But now the promise made to
Abraham, #Ge 15:18|, and repeated to Joshua, #Jos 1:4|, that the
borders of Israel should extend to the river Euphrates, was
performed. Learn hence, that it is dangerous to help those who
have God against them; for when they fall, their helpers will
fall with them.
* David's adultery. (1-5) He tries to conceal his crime. (6-13)
Uriah murdered. (14-27)

#1-5 Observe the occasions of David's sin; what led to it. 1.
Neglect of his business. He tarried at Jerusalem. When we are
out of the way of our duty, we are in temptation. 2. Love of
ease: idleness gives great advantage to the tempter. 3. A
wandering eye. He had not, like Job, made a covenant with his
eyes, or, at this time, he had forgotten it. And observe the
steps of the sin. See how the way of sin is down-hill; when men
begin to do evil, they cannot soon stop. Observe the
aggravations of the sin. How could David rebuke or punish that
in others, of which he was conscious that he himself was guilty?

#6-13 Giving way to sin hardens the heart, and provokes the
departure of the Holy Spirit. Robbing a man of his reason, is
worse than robbing him of his money; and drawing him into sin,
is worse than drawing him into any worldly trouble whatever.

#14-27 Adulteries often occasion murders, and one wickedness is
sought to be covered by another. The beginnings of sin are much
to be dreaded; for who knows where they will end? Can a real
believer ever tread this path? Can such a person be indeed a
child of God? Though grace be not lost in such an awful case,
the assurance and consolation of it must be suspended. All
David's life, spirituality, and comfort in religion, we may be
sure were lost. No man in such a case can have evidence to be
satisfied that he is a believer. The higher a man's confidence
is, who has sunk in wickedness, the greater his presumption and
hypocrisy. Let not any one who resembles David in nothing but
his transgressions, bolster up his confidence with this example.
Let him follow David in his humiliation, repentance, and his
other eminent graces, before he thinks himself only a
backslider, and not a hypocrite. Let no opposer of the truth
say, These are the fruits of faith! No; they are the effects of
corrupt nature. Let us all watch against the beginnings of
self-indulgence, and keep at the utmost distance from all evil.
But with the Lord there is mercy and plenteous redemption. He
will cast out no humble, penitent believer; nor will he suffer
Satan to pluck his sheep out of his hand. Yet the Lord will
recover his people, in such a way as will mark his abhorrence of
their crimes, to hinder all who regard his word from abusing the
encouragements of his mercy.
* Nathan's parable-David confesses his sin. (1-14) The birth of
Solomon. (15-25) David's severity to the Ammonites. (26-31)

#1-14 God will not suffer his people to lie still in sin. By
this parable Nathan drew from David a sentence against himself.
Great need there is of prudence in giving reproofs. In his
application, he was faithful. He says in plain terms, Thou art
the man. God shows how much he hates sin, even in his own
people; and wherever he finds it, he will not let it go
unpunished. David says not a word to excuse himself or make
light of his sin, but freely owns it. When David said, I have
sinned, and Nathan perceived that he was a true penitent, he
assured him his sin was forgiven. Thou shalt not die: that is,
not die eternally, nor be for ever put away from God, as thou
wouldest have been, if thou hadst not put away the sin. Though
thou shalt all thy days be chastened of the Lord, yet thou shalt
not be condemned with the world. There is this great evil in the
sins of those who profess religion and relation to God, that
they furnish the enemies of God and religion with matter for
reproach and blasphemy. And it appears from David's case, that
even where pardon is obtained, the Lord will visit the
transgression of his people with the rod, and their iniquity
with stripes. For one momentary gratification of a vile lust,
David had to endure many days and years of extreme distress.
#15-25 David now penned the 51st Psalm, in which, though he had
been assured that his sin was pardoned, he prays earnestly for
pardon, and greatly laments his sin. He was willing to bear the
shame of it, to have it ever before him, to be continually
upbraided with it. God gives us leave to be earnest with him in
prayer for particular blessings, from trust in his power and
general mercy, though we have no particular promise to build
upon. David patiently submitted to the will of God in the death
of one child, and God made up the loss to his advantage, in the
birth of another. The way to have creature comforts continued or
restored, or the loss made up some other way, is cheerfully to
resign them to God. God, by his grace, particularly owned and
favoured that son, and ordered him to be called Jedidiah,
Beloved of the Lord. Our prayers for our children are graciously
and as fully answered when some of them die in their infancy,
for they are well taken care of, and when others live, "beloved
of the Lord."

#26-31 To be thus severe in putting the children of Ammon to
slavery was a sign that David's heart was not yet made soft by
repentance, at the time when this took place. We shall be most
compassionate, kind, and forgiving to others, when we most feel
our need of the Lord's forgiving love, and taste the sweetness
of it in our own souls.
* Ammon's violence to his sister. (1-20) Absalom murders his
brother Ammon. (21-29) David's grief, Absalom flees to Geshur.
(30-39)

#1-20 From henceforward David was followed with one trouble
after another. Adultery and murder were David's sins, the like
sins among his children were the beginnings of his punishment:
he was too indulgent to his children. Thus David might trace the
sins of his children to his own misconduct, which must have made
the anguish of the chastisement worse. Let no one ever expect
good treatment from those who are capable of attempting their
seduction; but it is better to suffer the greatest wrong than to
commit the least sin.

#21-29 Observe the aggravations of Absalom's sin: he would have
Ammon slain, when least fit to go out of the world. He engaged
his servants in the guilt. Those servants are ill-taught who
obey wicked masters, against God's commands. Indulged children
always prove crosses to godly parents, whose foolish love leads
them to neglect their duty to God.
#30-39 Jonadab was as guilty of Ammon's death, as of his sin;
such false friends do they prove, who counsel us to do wickedly.
Instead of loathing Absalom as a murderer, David, after a time,
longed to go forth to him. This was David's infirmity: God saw
something in his heart that made a difference, else we should
have thought that he, as much as Eli, honoured his sons more
than God.
* Joab procures Absalom's recall. (1-20) Absalom recalled.
(21-24) His personal beauty. (25-27) He is admitted to his
father's presence. (28-33)

#1-20 We may notice here, how this widow pleads God's mercy, and
his clemency toward poor guilty sinners. The state of sinners is
a state of banishment from God. God pardons none to the
dishonour of his law and justice, nor any who are impenitent;
nor to the encouragement of crimes, or the hurt of others.

#21-24 David was inclined to favour Absalom, yet, for the honour
of his justice, he could not do it but upon application made for
him, which may show the methods of Divine grace. It is true that
God has thoughts of compassion toward poor sinners, not willing
that any should perish; yet he is only reconciled to them
through a Mediator, who pleads on their behalf. God was in
Christ reconciling the world to himself, and Christ came to this
land of our banishment, to bring us to God.

#25-27 Nothing is said of Absalom's wisdom and piety. All here
said of him is, that he was very handsome. A poor commendation
for a man that had nothing else in him valuable. Many a
polluted, deformed soul dwells in a fair and comely body. And we
read that he had a very fine head of hair. It was a burden to
him, but he would not cut it as long as he could bear the
weight. That which feeds and gratifies pride, is not complained
of, though uneasy. May the Lord grant us the beauty of holiness,
and the adorning of a meek and quiet spirit! Only those who fear
God are truly happy.

#28-33 By his insolent carriage toward Joab, Absalom brought
Joab to plead for him. By his insolent message to the king, he
gained his wishes. When parents and rulers countenance such
characters, they will soon suffer the most fatal effects. But
did the compassion of a father prevail to reconcile him to an
impenitent son, and shall penitent sinners question the
compassion of Him who is the Father of mercies?
* Absalom's ambition. (1-6) His conspiracy. (7-12) David leaves
Jerusalem. (13-23) David sends back the ark. (24-30) He prays
against Ahithophel's counsel. (31-37)

#1-6 David allows Absalom's pomp. Those parents know not what
they do, who indulge a proud humour in their children: many
young people are ruined by pride. And those commonly are most
eager for authority who least understand its duties.
#7-12 See how willing tender parents are to believe the best
concerning their children. But how easy and how wicked is it,
for children to take advantage of good parents, and to deceive
them with the show of religion! The principal men of Jerusalem
joined Absalom's feast upon his sacrifice. Pious persons are
glad to see others appear religious, and this gives occasion for
deceptions. The policy of wicked men, and the subtlety of Satan,
are exerted to draw good persons to countenance base designs.

#13-23 David determined to quit Jerusalem. He took this resolve,
as a penitent submitting to the rod. Before unrighteous Absalom
he could justify himself, and stand out; but before the
righteous God he must condemn himself, and yield to his
judgments. Thus he accepts the punishment of his sin. And good
men, when they themselves suffer, are anxious that others should
not be led to suffer with them. He compelled none; those whose
hearts were with Absalom, to Absalom let them go, and so shall
their doom be. Thus Christ enlists none but willing followers.
David cannot bear to think that Ittai, a stranger and an exile,
a proselyte and a new convert, who ought to be encouraged and
made easy, should meet with hard usage. But such value has Ittai
for David's wisdom and goodness, that he will not leave him. He
is a friend indeed, who loves at all times, and will adhere to
us in adversity. Let us cleave to the Son of David, with full
purpose of heart, and neither life nor death shall separate us
from his love.

#24-30 David is very careful for the safety of the ark. It is
right to be more concerned for the church's prosperity than our
own; to prefer the success of the gospel above our own wealth,
credit, ease, and safety. Observe with what satisfaction and
submission David speaks of the Divine disposal. It is our
interest, as well as our duty, cheerfully to acquiesce in the
will of God, whatever befalls us. Let us see God's hand in all
events; and that we may not be afraid of what shall be, let us
see all events in God's hand. David's sin was ever before him,
#Ps 51:3|; but never so plain, nor ever appearing so black as
now. He never wept thus when Saul hunted him, but a wounded
conscience makes troubles lie heavy, #Ps 38:4|.

#31-37 David prays not against Ahithophel's person, but against
his counsel. He prayed this, in firm belief that God has all
hearts in his hand, and tongues also. But we must second our
prayers with endeavours, and David did so, else we tempt God.
But we do not find wisdom and simplicity so united in any mere
man, that we can perceive nothing which needs forgiveness. Yet,
when the Son of David was treated with all possible treachery
and cruelty, his wisdom, meekness, candour, and patience, were
perfect. Him let us follow, cleave to, and serve, in life and in
death.
* Ziba's falsehood. (1-4) David cursed by Shimei. (5-14)
Ahithophel's counsel. (15-23)

#1-4 Ziba belied Mephibosheth. Great men ought always to be
jealous of flatterers, and to be careful that they hear both
sides.

#5-14 David bore Shimei's curses much better than Ziba's
flatteries; by these he was brought to pass a wrong judgment on
another, by those to pass a right judgment on himself: the
world's smiles are more dangerous than its frowns. Once and
again David spared Saul's life, while Saul sought his. But
innocence is no defence against malice and falsehood; nor are we
to think it strange, if we are charged with that which we have
been most careful to keep ourselves from. It is well for us,
that men are not to be our judges, but He whose judgment is
according to truth. See how patient David was under this abuse.
Let this remind us of Christ, who prayed for those who reviled
and crucified him. A humble spirit will turn reproaches into
reproofs, and get good from them, instead of being provoked by
them. David observes the hand of God in it, and comforts himself that God
would bring good out of his affliction. We may depend upon God
to repay, not only our services, but our sufferings.

#15-23 The wisest counsellors of that age were Ahithophel and
Hushai: Absalom thinks himself sure of success, when he has
both; on them he relies, and consults not the ark, though he had
that with him. But miserable counsellors were they both. Hushai
would never counsel him to do wisely. Ahithophel counselled him
to do wickedly; and so did as effectually betray him, as he did,
who was designedly false to him: for they that advise men to
sin, certainly advise them to their hurt. After all, honesty is
the best policy, and will be found so in the long run.
Ahithophel gave wicked counsel to Absalom; to render himself so
hateful to his father, that he would never be reconciled to him;
this cursed policy was of the devil. How desperately wicked is
the human heart!
* Ahithophel's counsel overthrown. (1-21) He hangs himself,
Absalom pursues David. (22-29)

#1-21 Here was a wonderful effect of Divine Providence blinding
Absalom's mind and influencing his heart, that he could not rest
in Ahithophel's counsel, and that he should desire Hushai's
advice. But there is no contending with that God who can arm a
man against himself, and destroy him by his own mistakes and
passions. Ahithophel's former counsel was followed, for God
intended to correct David; but his latter counsel was not
followed, for God meant not to destroy him. He can overrule all
counsels. Whatever wisdom or help any man employs or affords,
the success is from God alone, who will not let his people
perish.

#22-29 Ahithophel hanged himself for vexation that his counsel
was not followed. That will break a proud man's heart which will
not break a humble man's sleep. He thought himself in danger,
concluding, that, because his counsel was not followed,
Absalom's cause would fail; and to prevent a possible public
execution, he does justice upon himself. Thus the breath is
stopped, and the head laid low, from which nothing could be
expected but mischief. Absalom chased his father. But observe
how God sometimes makes up to his people that comfort from
strangers, which they are disappointed of in their own families.
Our King needs not our help; but he assures us, that what we do
for the least of his brethren, who are sick, poor, and
destitute, shall be accepted and recompensed as if done to
himself
* Absalom's army defeated. (1-8) He is slain. (9-18) David's
over-sorrow. (19-33)

#1-8 How does David render good for evil! Absalom would have
only David smitten; David would have only Absalom spared. This
seems to be a resemblance of man's wickedness towards God, and
God's mercy to man, of which it is hard to say which is most
amazing. Now the Israelites see what it is to take counsel
against the Lord and his anointed.

#9-18 Let young people look upon Absalom, hanging on a tree,
accursed, forsaken of heaven and earth; there let them read the
Lord's abhorrence of rebellion against parents. Nothing can
preserve men from misery and contempt, but heavenly wisdom and
the grace of God.
#19-33 By directing David to give God thanks for his victory,
Ahimaaz prepared him for the news of his son's death. The more
our hearts are fixed and enlarged, in thanksgiving to God for
our mercies, the better disposed we shall be to bear with
patience the afflictions mixed with them. Some think David's
wish arose from concern about Absalom's everlasting state; but
he rather seems to have spoken without due thought. He is to be
blamed for showing so great fondness for a graceless son. Also
for quarrelling with Divine justice. And for opposing the
justice of the nation, which, as king, he had to administer, and
which ought to be preferred before natural affection. The best
men are not always in a good frame; we are apt to over-grieve
for what we over-loved. But while we learn from this example to
watch and pray against sinful indulgence, or neglect of our
children, may we not, in David, perceive a shadow of the
Saviour's love, who wept over, prayed for, and even suffered
death for mankind, though vile rebels and enemies.
* Joab causes David to cease mourning. (1-8) David returns to
Jordan. (9-15) He pardons Shimei. (16-23) Mephibosheth excused.
(24-30) David's parting with Barzillai. (31-39) Israel quarrels
with Judah. (40-43)

#1-8 To continue to lament for so bad a son as Absalom, was very
unwise, and very unworthy. Joab censures David, but not with
proper respect and deference to his sovereign. A plain case may
be fairly pleaded with those above us, and they may be reproved
for what they do amiss, but it must not be with rudeness and
insolence. Yet David took the reproof and the counsel, prudently
and mildly. Timely giving way, usually prevents the ill effects
of mistaken measures.

#9-15 God's providence, by the priests' persuasions and Amasa's
interest, brought the people to resolve the recall of the king.
David stirred not till he received this invitation. Our Lord
Jesus will rule in those that invite him to the throne in their
hearts, and not till he is invited. He first bows the heart, and
makes it willing in the day of his power, then rules in the
midst of his enemies, #Ps 110:2,3|.

#16-23 Those who now slight and abuse the Son of David, would be
glad to make their peace when he shall come in his glory; but it
will be too late. Shimei lost no time. His abuse had been
personal, and with the usual right feeling of good men, David
could more easily forgive it.

#24-30 David recalls the forfeiture of Mephibosheth's estate;
and he expressed joy for the king's return. A good man
contentedly bears his own losses, while he sees Israel in peace,
and the Son of David exalted.
#31-39 Barzillai thought he had done himself honour in doing the
king any service. Thus, when the saints shall be called to
inherit the kingdom, they will be amazed at the recompence being
so very far beyond the service, #Mt 25:37|. A good man would not
go any where to be burdensome; or, will rather be so to his own
house than to another's. It is good for all, but especially
becomes old people, to think and speak much of dying. The grave
is ready for me, let me go and get ready for it.

#40-43 The men of Israel thought themselves despised, and the
fiercer words of the men of Judah produced very bad effects.
Much evil might be avoided, if men would watch against pride,
and remember that a soft answer turneth away wrath. Though we
have right and reason on our side, if we speak it with
fierceness, God is displeased.
* Sheba's rebellion. (1-3) Amasa slain by Joab. (4-13) Sheba
takes refuge in Abel. (14-22) David's officers. (23-26)

#1-3 One trial arises after another for our good, till we reach
the place where sin and sorrow are for ever done away. Angry
disputers misunderstand or misconstrue one another's words;
proud men will have every thing their own way, or wholly refuse
their assistance. The favour of the many is not to be depended
upon; and what have others to expect, when Hosanna to the Son of
David was soon changed to Crucify him, crucify him?

#4-13 Joab barbarously murdered Amasa. The more plot there is in
a sin, the worse it is. Joab contentedly sacrificed the interest
both of the king and the kingdom to his personal revenge. But
one would wonder with what face a murderer could pursue a
traitor; and how, under such a load of guilt, he had courage to
enter upon danger: his conscience was seared.

#14-22 Justly is that place attacked, which dares to harbour a
traitor; nor will the heart fare better which indulges
rebellious lusts, that will not have Christ to reign over them.
A discreet woman, by her prudent management, satisfied Joab, and
yet saved the city. Wisdom is not confined to rank or sex; it
consists not in deep knowledge; but in understanding how to act
as matters arise, that troubles may be turned away and benefits
secured. A great deal of mischief would be prevented, if
contending parties would understand one another. Let both sides
be undeceived. The single condition of peace is, the surrender
of the traitor. It is so in God's dealing with the soul, when
besieged by conviction and distress; sin is the traitor; the
beloved lust is the rebel: part with that, cast away the
transgression, and all shall be well. There is no peace on any
other terms.

#23-26 Here is the state of David's court, after his
restoration. It is well when able men are appointed to discharge
public duties; let all seek to perform those duties, as faithful
servants to the Son of David.
* The Gibeonites avenged. (1-9) Rizpah's care for the bodies of
Saul's descendants. (10-14) Battles with the Philistines.
(15-22)

#1-9 Every affliction arises from sin, and should lead us to
repent and humble ourselves before God; but some troubles
especially show that they are sent to bring sin to remembrance.
God's judgments often look a great way back, which requires us
to do so, when we are under his rebukes. It is not for us to
object against the people's smarting for the sin of their king;
perhaps they helped him. Nor against this generation suffering
for the sin of the last. God often visits the sins of the
fathers upon the children, and he gives no account of any
matters. Time does not wear out the guilt of sin; nor can we
build hopes of escape upon the delay of judgments. If we cannot
understand all the reasons of Providence in this matter, still
we have no right to demand that God should acquaint us with
those reasons. It must be right, because it is the will of God,
and in the end it will be proved to be so. Money is no
satisfaction for blood. It should seem, Saul's posterity trod in
his steps, for it is called a bloody house. It was the spirit of
the family, therefore they are justly reckoned with for his sin,
as well as for their own. The Gibeonites did not require this
out of malice against Saul or his family. It was not to gratify
any revenge, but for the public good. They were put to death at
the beginning of harvest; they were thus sacrificed to turn away
the wrath of Almighty God, who had withheld the harvest-mercies
for some years past, and to obtain his favour in the present
harvest. In vain do we expect mercy from God, unless we do
justice upon our sins. Executions must not be thought cruel,
which are for the public welfare.

#10-14 That a guilty land should enjoy many years of plenty,
calls for gratitude; and we need not wonder misused abundance
should be punished with scarcity; yet how few are disposed to
ask of the Lord concerning the sinful cause, while numbers
search for the second causes by which he is pleased to work! But
the Lord will plead the cause of those who cannot or will not
avenge themselves; and the prayers of the poor are of great
power. When God sent rain to water the earth, these bodies were
buried, for then it appeared that God was entreated for the
land. When justice is done on earth, vengeance from heaven
ceases. God is pacified, and is entreated for us through Christ,
who was hanged on a tree, and so made a curse for us, to do away
our guilt, though he was himself guiltless.
#15-22 These events seem to have taken place towards the end of
David's reign. David fainted, but he did not flee, and God sent
help in the time of need. In spiritual conflicts, even strong
saints sometimes wax faint; then Satan attacks them furiously;
but those who stand their ground and resist him, shall be
relieved and made more than conquerors. Death is a Christian's
last enemy, and a son of Anak; but through Him that triumphed
for us, believers shall be more than conquerors at last, even
over that enemy.
* David's psalm of thanksgiving.

- This chapter is a psalm of praise; we find it afterwards
nearly as #Ps 18|. They that trust God in the way of duty, shall
find him a present help in their greatest dangers: David did so.
Remarkable preservations should be particularly mentioned in our
praises. We shall never be delivered from all enemies till we
get to heaven. God will preserve all his people, #2Ti 4:18|.
Those who receive signal mercies from God, ought to give him the
glory. In the day that God delivered David, he sang this song.
While the mercy is fresh, and we are most affected with it, let
the thank-offering be brought, to be kindled with the fire of
that affection. All his joys and hopes close, as all our hopes
should do, in the great Redeemer.
* David's last words. (1-7) David's mighty men. (8-39)

#1-7 These words of David are very worthy of regard. Let those
who have had long experience of God's goodness, and the
pleasantness of heavenly wisdom, when they come to finish their
course, bear their testimony to the truth of the promise. David
avows his Divine inspiration, that the Spirit of God spake by
him. He, and other holy men, spake and wrote as they were moved
by the Holy Ghost. In many things he had his own neglect and
wrong conduct to blame. But David comforted himself that the
Lord had made with him an everlasting covenant. By this he
principally intended the covenant of mercy and peace, which the
Lord made with him as a sinner, who believed in the promised
Saviour, who embraced the promised blessing, who yielded up
himself to the Lord, to be his redeemed servant. Believers shall
for ever enjoy covenant blessings; and God the Father, Son, and
Holy Ghost, shall be for ever glorified in their salvation. Thus
pardon, righteousness, grace, and eternal life, are secured as
the gift of God through Jesus Christ. There is an infinite
fulness of grace and all blessings treasured up in Christ, for
those who seek his salvation. This covenant was all David's
salvation, he so well knew the holy law of God and the extent of
his own sinfulness, that he perceived what was needful for his
own case in this salvation. It was therefore all his desire. In
comparison, all earthly objects lost their attractions; he was
willing to give them up, or to die and leave them, that he might
enjoy full happiness, #Ps 73:24-28|. Still the power of evil,
and the weakness of his faith, hope, and love, were his grief
and burden. Doubtless he would have allowed that his own
slackness and want of care were the cause; but the hope that he
should soon be made perfect in glory, encouraged him in his
dying moments.

#8-39 David once earnestly longed for the water at the well of
Bethlehem. It seems to be an instance of weakness. He was
thirsty; with the water of that well he had often refreshed
himself when a youth, and it was without due thought that he
desired it. Were his valiant men so forward to expose
themselves, upon the least hint of their prince's mind, and so
eager to please him, and shall not we long to approve ourselves
to our Lord Jesus, by ready compliance with his will, as shown
us by his word, Spirit, and providence? But David poured out the
water as a drink-offering to the Lord. Thus he would cross his
own foolish fancy, and punish himself for indulging it, and show
that he had sober thoughts to correct his rash ones, and knew
how to deny himself. Did David look upon that water as very
precious which was got at the hazard of these men's blood, and
shall not we much more value those benefits for purchasing which
our blessed Saviour shed his blood? Let all beware of neglecting
so great salvation.
* David numbers the people. (1-9) He chooses the pestilence.
(10-15) The staying the pestilence. (16,17) David's sacrifice,
The plague removed. (18-25)

#1-9 For the people's sin David was left to act wrong, and in
his chastisement they received punishment. This example throws
light upon God's government of the world, and furnishes a useful
lesson. The pride of David's heart, was his sin in numbering of
the people. He thought thereby to appear the more formidable,
trusting in an arm of flesh more than he should have done, and
though he had written so much of trusting in God only. God
judges not of sin as we do. What appears to us harmless, or, at
least, but a small offence, may be a great sin in the eye of
God, who discerns the thoughts and intents of the heart. Even
ungodly men can discern evil tempers and wrong conduct in
believers, of which they themselves often remain unconscious.
But God seldom allows those whom he loves the pleasures they
sinfully covet.

#10-15 It is well, when a man has sinned, if he has a heart
within to smite him for it. If we confess our sins, we may pray
in faith that God would forgive them, and take away, by
pardoning mercy, that sin which we cast away by sincere
repentance. What we make the matter of our pride, it is just in
God to take from us, or make bitter to us, and make it our
punishment. This must be such a punishment as the people have a
large share in, for though it was David's sin that opened the
sluice, the sins of the people all contributed to the flood. In
this difficulty, David chose a judgment which came immediately
from God, whose mercies he knew to be very great, rather than
from men, who would have triumphed in the miseries of Israel,
and have been thereby hardened in their idolatry. He chose the
pestilence; he and his family would be as much exposed to it as
the poorest Israelite; and he would continue for a shorter time
under the Divine rebuke, however severe it was. The rapid
destruction by the pestilence shows how easily God can bring
down the proudest sinners, and how much we owe daily to the
Divine patience.

#16,17 Perhaps there was more wickedness, especially more pride,
and that was the sin now chastised, in Jerusalem than elsewhere,
therefore the hand of the destroyer is stretched out upon that
city; but the Lord repented him of the evil, changed not his
mind, but his way. In the very place where Abraham was stayed
from slaying his son, this angel, by a like countermand, was
stayed from destroying Jerusalem. It is for the sake of the
great Sacrifice, that our forfeited lives are preserved from the
destroying angel. And in David is the spirit of a true shepherd
of the people, offering himself as a sacrifice to God, for the
salvation of his subjects.

#18-25 God's encouraging us to offer to him spiritual
sacrifices, is an evidence of his reconciling us to himself.
David purchased the ground to build the altar. God hates robbery
for burnt-offering. Those know not what religion is, who chiefly
care to make it cheap and easy to themselves, and who are best
pleased with that which costs them least pains or money. For
what have we our substance, but to honour God with it; and how
can it be better bestowed? See the building of the altar, and
the offering proper sacrifices upon it. Burnt-offerings to the
glory of God's justice; peace-offerings to the glory of his
mercy. Christ is our Altar, our Sacrifice; in him alone we may
expect to escape his wrath, and to find favour with God. Death
is destroying all around, in so many forms, and so suddenly,
that it is madness not to expect and prepare for the close of
life.
** The history now before us accounts for the affairs of the
kingdoms of Judah and Israel, yet with special regard to the
kingdom of God among them; for it is a sacred history. It is
earlier as to time, teaches much more, and is more interesting
than any common histories.

* David's declining age. (1-4) Adonijah aspires to the throne.
(5-10) David makes Solomon king. (11-31) Solomon is anointed
king, and Adonijah's usurpation stopped. (32-53)

#1-4 We have David sinking under infirmities. He was chastised
for his recent sins, and felt the effects of his former toils
and hardships.

#5-10 Indulgent parents are often chastised with disobedient
children, who are anxious to possess their estates. No worldly
wisdom, nor experience, nor sacredness of character, can insure
the continuance in any former course of those who remain under
the power of self-love. But we may well wonder by what arts Joab
and Abiathar could be drawn aside.

#11-31 Observe Nathan's address to Bathsheba. Let me give thee
counsel how to save thy own life, and the life of thy son. Such
as this is the counsel Christ's ministers give us in his name,
to give all diligence, not only that no man take our crown, #Re
3:11|, but that we save our lives, even the lives of our souls.
David made a solemn declaration of his firm cleaving to his
former resolution, that Solomon should be his successor. Even
the recollection of the distresses from which the Lord redeemed
him, increased his comfort, inspired his hopes, and animated him
to his duty, under the decays of nature and the approach of
death.
#32-53 The people expressed great joy and satisfaction in the
elevation of Solomon. Every true Israelite rejoices in the
exaltation of the Son of David. Combinations formed upon evil
principles will soon be dissolved, when self-interest calls
another way. How can those who do evil deeds expect to have good
tidings? Adonijah had despised Solomon, but soon dreaded him. We
see here, as in a glass, Jesus, the Son of David and the Son of
God, exalted to the throne of glory, notwithstanding all his
enemies. His kingdom is far greater than that of his father
David, and therein all the true people of God cordially rejoice.
The prosperity of his cause is vexation and terror to his
enemies. No horns of the altar, nor forms of godliness, nor
pretences to religion, can profit those who will not submit to
His authority, and accept of his salvation; and if their
submission be hypocritical, they shall perish without remedy.
* David's dying charge to Solomon. (1-4) David's charge as to
Joab and others. (5-11) Solomon reigns, Adonijah aspiring to the
throne is put to death. (12-25) Abiathar banished, Joab put to
death. (26-34) Shimei is put to death. (35-46)

#1-4 David's charge to Solomon is, to keep the charge of the
Lord. The authority of a dying father is much, but nothing to
that of a living God. God promised David that the Messiah should
come from his descendants, and that promise was absolute; but
the promise, that there should not fail of them a man on the
throne of Israel, was conditional; if he walks before God in
sincerity, with zeal and resolution: in order hereunto, he must
take heed to his way.

#5-11 These dying counsels concerning Joab and Shimei, did not
come from personal anger, but for the security of Solomon's
throne, which was the cause of god and Israel. It is evident
Joab did not repent of the murders he had committed, but would
readily repeat them to carry any purpose; though long reprieved,
he shall be reckoned with at last. Time does not wear out the
guilt of any sin, particularly of murder. Concerning Shimei,
Hold him not guiltless; do not think him any true friend to
thee, or thy government, or fit to be trusted; he has no less
malice now than he had then. David's dying sentiments are
recorded, as delivered under the influence of the Holy Ghost,
#2Sa 23:1-7|. The Lord discovered to him the offices and the
salvation of that glorious personage, the Messiah, whose coming
he then foretold, and from whom he derived all his comforts and
expectations. That passage gives a decided proof that David died
under the influence of the Holy Ghost, in the exercise of faith
and hope.
#12-25 Solomon received Bathsheba with all the respect that was
owing to a mother; but let none be asked for that which they
ought not to grant. It ill becomes a good man to prefer a bad
request, or to appear in a bad cause. According to eastern
customs it was plain that Adonijah sought to be king, by his
asking for Abishag as his wife, and Solomon could not be safe
while he lived. Ambitious, turbulent spirits commonly prepare
death for themselves. Many a head has been lost by catching at a
crown.
#26-34 Solomon's words to Abiathar, and his silence, imply that
some recent conspiracies had been entered into. Those that show
kindness to God's people shall have it remembered to their
advantage. For this reason Solomon spares Abiathar's life, but
dismisses him from his offices. In case of such sins as the
blood of beasts would atone for, the altar was a refuge, but not
in Joab's case. Solomon looks upward to God as the Author of
peace, and forward to eternity as the perfection of it. The Lord
of peace himself gives us that peace which is everlasting.

#35-46 The old malignity remains in the unconverted heart, and a
watchful eye should be kept on those who, like Shimei, have
manifested their enmity, but have given no evidence of
repentance. No engagements or dangers will restrain worldly men;
they go on, though they forfeit their lives and souls. Let us
remember, God will not accommodate his judgment to us. His eye
is over us; and let us strive to walk as in his presence. Let
our every act, word, and thought, be governed by this great
truth, that the hour is quickly coming when the smallest
circumstances of our lives shall be brought to light, and our
eternal state be fixed by a righteous and unerring God. Thus
Solomon's throne was established in peace, as the type of the
Redeemer's kingdom of peace and righteousness. And it is a
comfort, in reference to the enmity of the church's enemies,
that, how much soever they rage, it is a vain thing they
imagine. Christ's throne is established, and they cannot shake
it.
* Solomon's marriage. (1-4) His vision, His prayer for wisdom.
(5-15) The judgment of Solomon. (16-28)

#1-4 He that loved the Lord, should, for his sake, have fixed
his love upon one of the Lord's people. Solomon was a wise man,
a rich man, a great man; yet the brightest praise of him, is
that which is the character of all the saints, even the poorest,
"He loved the Lord." Where God sows plentifully, he expects to
reap accordingly; and those that truly love God and his worship,
will not grudge the expenses of their religion. We must never
think that wasted which is laid out in the service of God.

#5-15 Solomon's dream was not a common one. While his bodily
powers were locked up in sleep, the powers of his soul were
strengthened; he was enabled to receive the Divine vision, and
to make a suitable choice. God, in like manner, puts us in the
ready way to be happy, by assuring us we shall have what we
need, and pray for. Solomon's making such a choice when asleep,
and the powers of reason least active, showed it came from the
grace of God. Having a humble sense of his own wants and
weakness, he pleads, Lord, I am but a little child. The more
wise and considerate men are, the better acquainted they are
with their own weakness, and the more jealous of themselves.
Solomon begs of God to give him wisdom. We must pray for it,
#Jas 1:5|, that it may help us in our particular calling, and
the various occasions we have. Those are accepted of God, who
prefer spiritual blessings to earthly good. It was a prevailing
prayer, and prevailed for more than he asked. God gave him
wisdom, such as no other prince was ever blessed with; and also
gave him riches and honour. If we make sure of wisdom and grace,
these will bring outward prosperity with them, or sweeten the
want of it. The way to get spiritual blessings, is to wrestle
with God in prayer for them. The way to get earthly blessings,
is to refer ourselves to God concerning them. Solomon has wisdom
given him, because he did ask it, and wealth, because he did
not.

#16-28 An instance of Solomon's wisdom is given. Notice the
difficulty of the case. To find out the true mother, he could
not try which the child loved best, and therefore tried which
loved the child best: the mother's sincerity will be tried, when
the child is in danger. Let parents show their love to their
children, especially by taking care of their souls, and
snatching them as brands out of the burning. By this and other
instances of the wisdom with which God endued him, Solomon had
great reputation among his people. This was better to him than
weapons of war; for this he was both feared and loved.
* Solomon's court. (1-19) Solomon's dominions, His daily
provision. (20-28) The wisdom of Solomon. (29-34)

#1-19 In the choice of the great officers of Solomon's court, no
doubt, his wisdom appeared. Several are the same that were in
his father's time. A plan was settled by which no part of the
country was exhausted to supply his court, though each sent its
portion.

#20-28 Never did the crown of Israel shine so bright, as when
Solomon wore it. He had peace on all sides. Herein, his kingdom
was a type of the Messiah's; for to Him it is promised that he
shall have the heathen for his inheritance, and that princes
shall worship him. The spiritual peace, and joy, and holy
security, of all the faithful subjects of the Lord Jesus, were
typified by that of Israel. The kingdom of God is not, as
Solomon's was, meat and drink, but, what is infinitely better,
righteousness, and peace, and joy in the Holy Ghost. The vast
number of his attendants, and the great resort to him, are shown
by the provision daily made. Herein Christ far outdoes Solomon,
that he feeds all his subjects, not with the bread that
perishes, but with that which endures to eternal life.

#29-34 Solomon's wisdom was more his glory than his wealth. He
had what is here called largeness of heart, for the heart is
often put for the powers of the mind. He had the gift of
utterance, as well as wisdom. It is very desirable, that those
who have large gifts of any kind, should have large hearts to
use them for the good of others. What treasures of wisdom and
knowledge are lost! But every sort of knowledge that is needful
for salvation is to be found in the holy Scriptures. There came
persons from all parts, who were more eager after knowledge than
their neighbours, to hear the wisdom of Solomon. Solomon was
herein a type of Christ, in whom are hid all treasures of wisdom
and knowledge; and hid for us, for he is made of God to us,
wisdom. Christ's fame shall spread through all the earth, and
men of all nations shall come to him, learn of him, and take
upon them his easy yoke, and find rest for their souls.
* Solomon's agreement with Hiram. (1-9) Solomon's workmen for
the temple. (10-18)

#1-9 Here is Solomon's design to build a temple. There is no
adversary, no Satan, so the word is; no instrument of Satan to
oppose it, or to divert from it. Satan does all he can, to
hinder temple work. When there is no evil abroad, then let us be
ready and active in that which is good, and get forward. Let
God's promises quicken our endeavours. And all outward skill and
advantages should be made serviceable to the interests of
Christ's kingdom. It Tyre supplies Israel with craftsmen, Israel
will supply Tyre with corn, #Eze 27:17|. Thus, by the wise
disposal of Providence, one country has need of another, and is
benefitted by another, that there may be dependence on one
another, to the glory of God.

#10-18 The temple was chiefly built by the riches and labour of
Gentiles, which typified their being called into the church.
Solomon commanded, and they brought costly stones for the
foundation. Christ, who is laid for a Foundation, is a chosen
and precious Stone. We should lay our foundation firm, and
bestow most pains on that part of our religion which lies out of
the sight of men. And happy those who, as lively stones, are
built up a spiritual house, for a habitation of God through the
Spirit. Who among us will build in the house of the Lord?
* The building of Solomon's temple. (1-10) Promise given
concerning the temple. (11-14) Particulars respecting the
temple. (15-38)

#1-10 The temple is called the house of the Lord, because it was
directed and modelled by him, and was to be employed in his
service. This gave it the beauty of holiness, that it was the
house of the Lord, which was far beyond all other beauties. It
was to be the temple of the God of peace, therefore no iron tool
must be heard; quietness and silence suit and help religious
exercises. God's work should be done with much care and little
noise. Clamour and violence often hinder, but never further the
work of God. Thus the kingdom of God in the heart of man grows
up in silence, #Mr 5:27|.

#11-14 None employ themselves for God, without having his eye
upon them. But God plainly let Solomon know that all the charge
for building this temple, would neither excuse from obedience to
the law of God, nor shelter from his judgments, in case of
disobedience.

#15-38 See what was typified by this temple. 1. Christ is the
true Temple. In him dwells all the fulness of the Godhead; in
him meet all God's spiritual Israel; through him we have access
with confidence to God. 2. Every believer is a living temple, in
whom the Spirit of God dwells, #1Co 3:16|. This living temple is
built upon Christ as its Foundation, and will be perfect in due
time. 3. The gospel church is the mystical temple. It grows to a
holy temple in the Lord, enriched and beautified with the gifts
and graces of the Spirit. This temple is built firm, upon a
Rock. 4. Heaven is the everlasting temple. There the church will
be fixed. All that shall be stones in that building, must, in
the present state of preparation, be fitted and made ready for
it. Let sinners come to Jesus as the living Foundation, that
they may be built on him, a part of this spiritual house,
consecrated in body and soul to the glory of God.
* Solomon's buildings. (1-12) Furniture of the temple. (13-47)
Vessels of gold. (48-51)

#1-12 All Solomon's buildings, though beautiful, were intended
for use. Solomon began with the temple; he built for God first,
and then his other buildings. The surest foundations of lasting
prosperity are laid in early piety. He was thirteen years
building his house, yet he built the temple in little more than
seven years; not that he was more exact, but less eager in
building his own house, than in building God's. We ought to
prefer God's honour before our own ease and satisfaction.
#13-47 The two brazen pillars in the porch of the temple, some
think, were to teach those that came to worship, to depend upon
God only, for strength and establishment in all their religious
exercises. "Jachin," God will fix this roving mind. It is good
that the heart be established with grace. "Boaz," In him is our
strength, who works in us both to will and to do. Spiritual
strength and stability are found at the door of God's temple,
where we must wait for the gifts of grace, in use of the means
of grace. Spiritual priests and spiritual sacrifices must be
washed in the laver of Christ's blood, and of regeneration. We
must wash often, for we daily contract pollution. There are full
means provided for our cleansing; so that if we have our lot for
ever among the unclean it will be our own fault. Let us bless
God for the fountain opened by the sacrifice of Christ for sin
and for uncleanness.

#48-51 Christ is now the Temple and the Builder; the Altar and
the Sacrifice; the Light of our souls, and the Bread of life;
able to supply all the wants of all that have applied or shall
apply to him. Outward images cannot represent, words cannot
express, the heart cannot conceive, his preciousness or his
love. Let us come to him, and wash away our sins in his blood;
let us seek for the purifying grace of his Spirit; let us
maintain communion with the Father through his intercession, and
yield up ourselves and all we have to his service. Being
strengthened by him, we shall be accepted, useful, and happy.
* The dedication of the temple. (1-11) The occasion. (12-21)
Solomon's prayer. (22-53) His blessing and exhortation. (54-61)
Solomon's peace-offerings. (62-66)

#1-11 The bringing in the ark, is the end which must crown the
work: this was done with great solemnity. The ark was fixed in
the place appointed for its rest in the inner part of the house,
whence they expected God to speak to them, even in the most holy
place. The staves of the ark were drawn out, so as to direct the
high priest to the mercy-seat over the ark, when he went in,
once a year, to sprinkle the blood there; so that they continued
of use, though there was no longer occasion to carry it by them.
The glory of God appearing in a cloud may signify, 1. The
darkness of that dispensation, in comparison with the light of
the gospel, by which, with open face, we behold, as in a glass,
the glory of the Lord. 2. The darkness of our present state, in
comparison with the sight of God, which will be the happiness of
heaven, where the Divine glory is unveiled.
#12-21 Solomon encouraged the priests, who were much astonished
at the dark cloud. The dark dispensations of Providence should
quicken us in fleeing for refuge to the hope of the gospel.
Nothing can more reconcile us to them, than to consider what God
has said, and to compare his word and works together. Whatever
good we do, we must look on it as the performance of God's
promise to us, not of our promises to him.

#22-53 In this excellent prayer, Solomon does as we should do in
every prayer; he gives glory to God. Fresh experiences of the
truth of God's promises call for larger praises. He sues for
grace and favour from God. The experiences we have of God's
performing his promises, should encourage us to depend upon
them, and to plead them with him; and those who expect further
mercies, must be thankful for former mercies. God's promises
must be the guide of our desires, and the ground of our hopes
and expectations in prayer. The sacrifices, the incense, and the
whole service of the temple, were all typical of the Redeemer's
offices, oblation, and intercession. The temple, therefore, was
continually to be remembered. Under one word, "forgive," Solomon
expressed all that he could ask in behalf of his people. For, as
all misery springs from sin, forgiveness of sin prepares the way
for the removal of every evil, and the receiving of every good.
Without it, no deliverance can prove a blessing. In addition to
the teaching of the word of God, Solomon entreated the Lord
himself to teach the people to profit by all, even by their
chastisements. They shall know every man the plague of his own
heart, what it is that pains him; and shall spread their hands
in prayer toward this house; whether the trouble be of body or
mind, they shall represent it before God. Inward burdens seem
especially meant. Sin is the plague of our own hearts; our
in-dwelling corruptions are our spiritual diseases: every true
Israelite endeavours to know these, that he may mortify them,
and watch against the risings of them. These drive him to his
knees; lamenting these, he spreads forth his hands in prayer.
After many particulars, Solomon concludes with the general
request, that God would hearken to his praying people. No place,
now, under the gospel, can add to the prayers made in or towards
it. The substance is Christ; whatever we ask in his name, it
shall be given us. In this manner the Israel of God is
established and sanctified, the backslider is recovered and
healed. In this manner the stranger is brought nigh, the mourner
is comforted, the name of God is glorified. Sin is the cause of
all our troubles; repentance and forgiveness lead to all human
happiness.

#54-61 Never was a congregation dismissed with what was more
likely to affect them, and to abide with them. What Solomon asks
for in this prayer, is still granted in the intercession of
Christ, of which his supplication was a type. We shall receive
grace sufficient, suitable, and seasonable, in every time of
need. No human heart is of itself willing to obey the gospel
call to repentance, faith, and newness of life, walking in all
the commandments of the Lord, yet Solomon exhorts the people to
be perfect. This is the scriptural method, it is our duty to
obey the command of the law and the call of the gospel, seeing
we have broken the law. When our hearts are inclined thereto,
feeling our sinfulness and weakness, we pray for Divine
assistance; thus are we made able to serve God through Jesus
Christ.
#62-66 Solomon offered a great sacrifice. He kept the feast of
tabernacles, as it seems, after the feast of dedication. Thus
should we go home, rejoicing, from holy ordinances, thankful for
God's Goodness
* God's answer to Solomon. (1-9) The presents of Solomon and
Hiram. (10-14) Solomon's buildings, His trade. (15-28)

#1-9 God warned Solomon, now he had newly built and dedicated
the temple, that he and his people might not be high-minded, but
fear. After all the services we can perform, we stand upon the
same terms with the Lord as before. Nothing can purchase for us
liberty to sin, nor would the true believer desire such a
licence. He would rather be chastened of the Lord, than be
allowed to go on with ease and prosperity in sin.

#10-14 Solomon gave Hiram twenty cities. Hiram did not like
them. If Solomon would gratify him, let it be in his own
element, by becoming his partner in trade, as he did. See how
the providence of God suits this earth to the various tempers of
men, and the dispositions of men to the earth, and all for the
good of mankind in general.

#15-28 Here is a further account of Solomon's greatness. He
began at the right end, for he built God's house first, and
finished that before he began his own; then God blessed him, and
he prospered in all his other buildings. Let piety begin, and
profit follow; leave pleasure to the last. Whatever pains we
take for the glory of God, and to profit others, we are likely
to have the advantage. Canaan, the holy land, the glory of all
lands, had no gold in it; which shows that the best produce is
that which is for the present support of life, our own and
others; such things did Canaan produce. Solomon got much by his
merchandise, and yet has directed us to a better trade, within
reach of the poorest. Wisdom is better than the merchandise of
silver, and the gain thereof than fine gold, #Pr 3:14|.
* The queen of Sheba's visit to Solomon. (1-13) Solomon's
wealth. (14-29)

#1-13 The queen of Sheba came to Solomon to hear his wisdom,
thereby to improve her own. Our Saviour mentions her inquiries
after God, by Solomon, as showing the stupidity of those who
inquire not after God, by our Lord Jesus Christ. By waiting and
prayer, by diligently searching the Scriptures, by consulting
wise and experienced Christians, and by practising what we have
learned, we shall be delivered from difficulties. Solomon's
wisdom made more impression upon the queen of Sheba than all his
prosperity and grandeur. There is a spiritual excellence in
heavenly things, and in consistent Christians, to which no
reports can do justice. Here the truth exceeded; and all who,
through grace, are brought to commune with God, will say the one
half was not told them of the pleasures and the advantages of
wisdom's ways. Glorified saints, much more, will say of heaven,
that the thousandth part was not told them, #1Co 2:9|. She
pronounced them happy that constantly attended Solomon. With
much more reason may we say of Christ's servants, Blessed are
they that dwell in his house; they will be still praising him.
She made a noble present to Solomon. What we present to Christ,
he needs not, but will have us do so to express our gratitude.
The believer who has been with Jesus, will return to his
station, discharge his duties with readiness, and from better
motives; looking forward to the day when, being absent from the
body, he shall be present with the Lord.
#14-29 Solomon increased his wealth. Silver was nothing
accounted of. Such is the nature of worldly wealth, plenty of it
makes it the less valuable; much more should the enjoyment of
spiritual riches lessen our esteem of all earthly possessions.
If gold in abundance makes silver to be despised, shall not
wisdom, and grace, and the foretastes of heaven, which are far
better than gold, make gold to be lightly esteemed? See in
Solomon's greatness the performance of God's promise, and let it
encourage us to seek first the righteousness of God's kingdom.
This was he, who, having tasted all earthly enjoyments, wrote a
book, to show the vanity of all worldly things, the vexation of
spirit that attends them, and the folly of setting our hearts
upon them: and to recommend serious godliness, as that which
will do unspeakably more to make us happy, than all the wealth
and power he was master of; and, through the grace of God, it is
within our reach.
* Solomon's wives and concubines, His idolatry. (1-8) God's
anger. (9-13) Solomon's adversaries. (14-25) Jeroboam's
promotion. (26-40) The death of Solomon. (41-43)

#1-8 There is not a more melancholy and astonishing instance of
human depravity in the sacred Scriptures, than that here
recorded. Solomon became a public worshipper of abominable
idols! Probably he by degrees gave way to pride and luxury, and
thus lost his relish for true wisdom. Nothing forms in itself a
security against the deceitfulness and depravity of the human
heart. Nor will old age cure the heart of any evil propensity.
If our sinful passions are not crucified and mortified by the
grace of God, they never will die of themselves, but will last
even when opportunities to gratify them are taken away. Let him
that thinks he stands, take heed lest he fall. We see how weak
we are of ourselves, without the grace of God; let us therefore
live in constant dependence on that grace. Let us watch and be
sober: ours is a dangerous warfare, and in an enemy's country,
while our worst foes are the traitors in our own hearts.

#9-13 The Lord told Solomon, it is likely by a prophet, what he
must expect for his apostasy. Though we have reason to hope that
he repented, and found mercy, yet the Holy Ghost did not
expressly record it, but left it doubtful, as a warning to
others not to sin. The guilt may be taken away, but not the
reproach; that will remain. Thus it must remain uncertain to us
till the day of judgment, whether or not Solomon was left to
suffer the everlasting displeasure of an offended God.

#14-25 While Solomon kept close to God and to his duty, there
was no enemy to give him uneasiness; but here we have an account
of two. If against us, he can make us fear even the least, and
the very grasshopper shall be a burden. Though they were moved
by principles of ambition or revenge, God used them to correct
Solomon.

#26-40 In telling the reason why God rent the kingdom from the
house of Solomon, Ahijah warned Jeroboam to take heed of sinning
away his preferment. Yet the house of David must be supported;
out of it the Messiah would arise. Solomon sought to kill his
successor. Had not he taught others, that whatever devices are
in men's hearts, the counsel of the Lord shall stand? Yet he
himself thinks to defeat that counsel. Jeroboam withdrew into
Egypt, and was content to live in exile and obscurity for
awhile, being sure of a kingdom at last. Shall not we be
content, who have a better kingdom in reserve?
#41-43 Solomon's reign was as long as his father's, but his life
was not so. Sin shortened his days. If the world, with all its
advantages, could satisfy the soul, and afford real joy, Solomon
would have found it so. But he was disappointed in all, and to
warn us, has left this record of all earthly enjoyments, "Vanity
and vexation of spirit." The New Testament declares that one
greater than Solomon is come to reign over us, and to possess
the throne of his father David. May we not see something of
Christ's excellency faintly represented to us in this figure?
* Rehoboam's accession, The people's petition, His rough answer.
(1-15) Ten tribes revolt. (16-24) Jeroboam's idolatry. (25-33)

#1-15 The tribes complained not to Rehoboam of his father's
idolatry, and revolt from God. That which was the greatest
grievance, was none to them; so careless were they in matters of
religion, if they might live at ease, and pay no taxes. Factious
spirits will never want something to complain of. And when we
see the Scripture account of Solomon's reign; the peace, wealth,
and prosperity Israel then enjoyed; we cannot doubt but that
their charges were false, or far beyond the truth. Rehoboam
answered the people according to the counsel of the young men.
Never was man more blinded by pride, and desire of arbitrary
power, than which nothing is more fatal. God's counsels were
hereby fulfilled. He left Rehoboam to his own folly, and hid
from his eyes the things which belonged to his peace, that the
kingdom might be rent from him. God serves his own wise and
righteous purposes by the imprudences and sins of men. Those
that lose the kingdom of heaven, throw it away, as Rehoboam, by
wilfulness and folly.
#16-24 The people speak unbecomingly of David. How soon are good
men, and their good services to the public, forgotten ! These
considerations should reconcile us to our losses and troubles,
that God is the Author of them, and our brethren the
instruments: let us not meditate revenge. Rehoboam and his
people hearkened to the word of the Lord. When we know God's
mind, we must submit, how much soever it crosses our own mind.
If we secure the favour of God, not all the universe can hurt
us.

#25-33 Jeroboam distrusted the providence of God; he would
contrive ways and means, and sinful ones too, for his own
safety. A practical disbelief of God's all-sufficiency is at the
bottom of all our departures from him. Though it is probable he
meant his worship for Jehovah the God of Israel, it was contrary
to the Divine law, and dishonourable to the Divine majesty to be
thus represented. The people might be less shocked at
worshipping the God of Israel under an image, than if they had
at once been asked to worship Baal; but it made way for that
idolatry. Blessed Lord, give us grace to reverence thy temple,
thine ordinances, thine house of prayer, thy sabbaths, and never
more, like Jeroboam, to set up in our hearts any idol of
abomination. Be thou to us every thing precious; do thou reign
and rule in our hearts, the hope of glory.
* Jeroboam's sin reproved. (1-10) The prophet deceived. (11-22)
The disobedient prophet is slain, Jeroboam's obstinacy. (23-34)

#1-10 In threatening the altar, the prophet threatens the
founder and worshippers. Idolatrous worship will not continue,
but the word of the Lord will endure for ever. The prediction
plainly declared that the family of David would continue, and
support true religion, when the ten tribes would not be able to
resist them. If God, in justice, harden the hearts of sinners,
so that the hand they have stretched out in sin they cannot pull
in again by repentance, that is a spiritual judgment,
represented by this, and much more dreadful. Jeroboam looked for
help, not from his calves, but from God only, from his power,
and his favour. The time may come when those that hate the
preaching, would be glad of the prayers of faithful ministers.
Jeroboam does not desire the prophet to pray that his sin might
be pardoned, and his heart changed, but only that his hand might
be restored. He seemed affected for the present with both the
judgment and the mercy, but the impression wore off. God forbade
his messenger to eat or drink in Bethel, to show his detestation
of their idolatry and apostasy from God, and to teach us not to
have fellowship with the works of darkness. Those have not
learned self-denial, who cannot forbear one forbidden meal.
#11-22 The old prophet's conduct proves that he was not really a
godly man. When the change took place under Jeroboam, he
preferred his ease and interest to his religion. He took a very
bad method to bring the good prophet back. It was all a lie.
Believers are most in danger of being drawn from their duty by
plausible pretences of holiness. We may wonder that the wicked
prophet went unpunished, while the holy man of God was suddenly
and severely punished. What shall we make of this? The judgments
of God are beyond our power to fathom; and there is a judgment
to come. Nothing can excuse any act of wilful disobedience. This
shows what they must expect who hearken to the great deceiver.
They that yield to him as a tempter, will be terrified by him as
a tormentor. Those whom he now fawns upon, he will afterwards
fly upon; and whom he draws into sin, he will try to drive to
despair.

#23-34 God is displeased at the sins of his own people; and no
man shall be protected in disobedience, by his office, his
nearness to God, or any services he has done for him. God warns
all whom he employs, strictly to observe their orders. We cannot
judge of men by their sufferings, nor of sins by present
punishments; with some, the flesh is destroyed, that the spirit
may be saved; with others, the flesh is pampered, that the soul
may ripen for hell. Jeroboam returned not from his evil way. He
promised himself that the calves would secure the crown to his
family, but they lost it, and sunk his family. Those betray
themselves who think to support themselves by any sin whatever.
Let us dread prospering in sinful ways; pray to be kept from
every delusion and temptation, and to be enabled to walk with
self-denying perseverance in the way of God's commands.
* Abijah being sick, his mother consults Ahijah. (1-6) The
destruction of Jeroboam's house. (7-20) Rehoboam's wicked reign.
(21-31)

#1-6 "At that time," when Jeroboam did evil, his child sickened.
When sickness comes into our families, we should inquire whether
there may not be some particular sin harboured in our houses,
which the affliction is sent to convince us of, and reclaim us
from. It had been more pious if he had desired to know wherefore
God contended with him; had begged the prophet's prayers, and
cast away his idols from him; but most people would rather be
told their fortune, than their faults or their duty. He sent to
Ahijah, because he had told him he should be king. Those who by
sin disqualify themselves for comfort, yet expect that their
ministers, because they are good men, should speak peace and
comfort to them, greatly wrong themselves and their ministers.
He sent his wife in disguise, that the prophet might only answer
her question concerning her son. Thus some people would limit
their ministers to smooth things, and care not for having the
whole counsel of God declared to them, lest it should prophesy
no good concerning them, but evil. But she shall know, at the
first word, what she has to trust to. Tidings of a portion with
hypocrites will be heavy tidings. God will judge men according
to what they are, not by what they seem to be.

#7-20 Whether we keep an account of God's mercies to us or not,
he does; and he will set them in order before us, if we are
ungrateful, to our greater confusion. Ahijah foretells the
speedy death of the child then sick, in mercy to him. He only in
the house of Jeroboam had affection for the true worship of God,
and disliked the worship of the calves. To show the power and
sovereignty of his grace, God saves some out of the worst
families, in whom there is some good thing towards the Lord God
of Israel. The righteous are removed from the evil to come in
this world, to the good to come in a better world. It is often a
bad sign for a family, when the best in it are buried out of it.
Yet their death never can be a loss to themselves. It was a
present affliction to the family and kingdom, by which both
ought to have been instructed. God also tells the judgments
which should come upon the people of Israel, for conforming to
the worship Jeroboam established. After they left the house of
David, the government never continued long in one family, but
one undermined and destroyed another. Families and kingdoms are
ruined by sin. If great men do wickedly, they draw many others,
both into the guilt and punishment. The condemnation of those
will be severest, who must answer, not only for their own sins,
but for sins others have been drawn into, and kept in, by them.

#21-31 Here is no good said of Rehoboam, and much said to the
disadvantage of his subjects. The abounding of the worst crimes,
of the worst of the heathen, in Jerusalem, the city the Lord had
chosen for his temple and his worship, shows that nothing can
mend the hearts of fallen men but the sanctifying grace of the
Holy Spirit. On this alone may we depend; for this let us daily
pray, in behalf of ourselves and all around us. The splendour of
their temple, the pomp of their priesthood, and all the
advantages with which their religion was attended, could not
prevail to keep them close to it; nothing less than the pouring
out the Spirit will keep God's Israel in their allegiance to
him. Sin exposes, makes poor, and weakens any people. Shishak,
king of Egypt, came and took away the treasures. Sin makes the
gold become dim, changes the most fine gold, and turns it into
brass.
* Wicked reign of Abijam, king of Judah. (1-8) Good reign of
Asa, king of Judah. (9-24) The evil reigns of Nadab and Baasha
in Israel. (25-34)

#1-8 Abijam's heart was not perfect with the Lord his God; he
wanted sincerity; he began well, but he fell off, and walked in
all the sins of his father, following his bad example, though he
had seen the bad consequences of it. David's family was
continued as a lamp in Jerusalem, to maintain the true worship
of God there, when the light of Divine truth was extinguished in
all other places. The Lord has still taken care of his cause,
while those who ought to have been serviceable thereto have
lived and perished in their sins. The Son of David will still
continue a light to his church, to establish it in truth and
righteousness to the end of time. There are two kinds of
fulfilling the law, one legal, the other by the gospel. Legal
is, when men do all things required in the law, and that by
themselves. None ever thus fulfilled the law but Christ, and
Adam before his fall. The gospel manner of fulfilling the law
is, to believe in Christ who fulfilled the law for us, and to
endeavour in the whole man to obey God in all his precepts. And
this is accepted of God, as to all those that are in Christ.
Thus David and others are said to fulfil the law.

#9-24 Asa did what was right in the eyes of the Lord. That is
right indeed which is so in God's eyes. Asa's times were times
of reformation. He removed that which was evil; there
reformation begins, and a great deal he found to do. When Asa
found idolatry in the court, he rooted it out thence.
Reformation must begin at home. Asa honours and respects his
mother; he loves her well, but he loves God better. Those that
have power are happy when thus they have hearts to use it well.
We must not only cease to do evil, but learn to do well; not
only cast away the idols of our iniquity, but dedicate ourselves
and our all to God's honour and glory. Asa was cordially devoted
to the service of God, his sins not arising from presumption.
But his league with Benhadad arose from unbelief. Even true
believers find it hard, in times of urgent danger, to trust in
the Lord with all their heart. Unbelief makes way for carnal
policy, and thus for one sin after another. Unbelief has often
led Christians to call in the help of the Lord's enemies in
their contests with their brethren; and some who once shone
brightly, have thus been covered with a dark cloud towards the
end of their days.

#25-34 During the single reign of Asa in Judah, the government
of Israel was in six or seven different hands. Observe the ruin
of the family of Jeroboam; no word of God shall fall to the
ground. Divine threatenings are not designed merely to terrify.
Ungodly men execute the just judgments of God upon each other.
But in the midst of dreadful sins and this apparent confusion,
the Lord carries on his own plan: when it is fully completed,
the glorious justice, wisdom, truth, and mercy therein
displayed, shall be admired and adored through all the ages of
eternity.
* The reigns of Baasha and Elah in Israel. (1-14) Reigns of
Zimri and Omri in Israel. (15-28) Ahab's wickedness, Hiel
rebuilds Jericho. (29-34)

#1-14 This chapter relates wholly to the kingdom of Israel, and
the revolutions of that kingdom. God calls Israel his people
still, though wretchedly corrupted. Jehu foretells the same
destruction to come upon Baasha's family, which that king had
been employed to bring upon the family of Jeroboam. Those who
resemble others in their sins, may expect to resemble them in
the plagues they suffer, especially those who seem zealous
against such sins in others as they allow in themselves. Baasha
himself dies in peace, and is buried with honour. Herein plainly
appears that there are punishments after death, which are most
to be dreaded. Let Elah be a warning to drunkards, who know not
but death may surprise them. Death easily comes upon men when
they are drunk. Besides the diseases which men bring themselves
into by drinking, when in that state, men are easily overcome by
an enemy, and liable to bad accidents. Death comes terribly upon
men in such a state, finding them in the act of sin, and
unfitted for any act of devotion; that day comes upon them
unawares. The word of God was fulfilled, and the sins of Baasha
and Elah were reckoned for, with which they provoked God. Their
idols are called their vanities, for idols cannot profit nor
help; miserable are those whose gods are vanities.
#15-28 When men forsake God, they will be left to plague one
another. Proud aspiring men ruin one another. Omri struggled
with Tibni some years. Though we do not always understand the
rules by which God governs nations and individuals in his
providence, we may learn useful lessons from the history before
us. When tyrants succeed each other, and massacres,
conspiracies, and civil wars, we may be sure the Lord has a
controversy with the people for their sins; they are loudly
called to repent and reform. Omri made himself infamous by his
wickedness. Many wicked men have been men of might and renown;
have built cities, and their names are found in history; but
they have no name in the book of life.

#29-34 Ahab did evil above all that reigned before him, and did
it with a particular enmity both against Jehovah and Israel. He
was not satisfied with breaking the second commandment by
image-worship, he broke the first by worshipping other gods:
making light of lesser sins makes way for greater. Marriages
with daring offenders also embolden in wickedness, and hurry men
on to the greatest excesses. One of Ahab's subjects, following
the example of his presumption, ventured to build Jericho. Like
Achan, he meddled with the accursed thing; turned that to his
own use, which was devoted to God's honour: he began to build,
in defiance of the curse well known in Israel; but none
ever hardened his heart against God, and prospered. Let the
reading of this chapter cause us to mark the dreadful end of all
the workers of iniquity. And what does the history of all
ungodly men furnish, what ever rank or situation they move in,
but sad examples of the same?
* Elijah fed by ravens. (1-7) Elijah sent to Zarephath. (8-16)
Elijah raises the widow's son to life. (17-24)

#1-7 God wonderfully suits men to the work he designs them for.
The times were fit for an Elijah; an Elijah was fit for them.
The Spirit of the Lord knows how to fit men for the occasions.
Elijah let Ahab know that God was displeased with the idolaters,
and would chastise them by the want of rain, which it was not in
the power of the gods they served to bestow. Elijah was
commanded to hide himself. If Providence calls us to solitude
and retirement, it becomes us to go: when we cannot be useful,
we must be patient; and when we cannot work for God, we must sit
still quietly for him. The ravens were appointed to bring him
meat, and did so. Let those who have but from hand to mouth,
learn to live upon Providence, and trust it for the bread of the
day, in the day. God could have sent angels to minister to him;
but he chose to show that he can serve his own purposes by the
meanest creatures, as effectually as by the mightiest. Elijah
seems to have continued thus above a year. The natural supply of
water, which came by common providence, failed; but the
miraculous supply of food, made sure to him by promise, failed
not. If the heavens fail, the earth fails of course; such are
all our creature-comforts: we lose them when we most need them,
like brooks in summer. But there is a river which makes glad the
city of God, that never runs dry, a well of water that springs
up to eternal life. Lord, give us that living water!

#8-16 Many widows were in Israel in the days of Elias, and some,
it is likely, would have bidden him welcome to their houses; yet
he is sent to honour and bless with his presence a city of
Sidon, a Gentile city, and so becomes the first prophet of the
Gentiles. Jezebel was Elijah's greatest enemy; yet, to show her
how powerless was her malice, God will find a hiding-place for
him even in her own country. The person appointed to entertain
Elijah is not one of the rich or great men of Sidon; but a poor
widow woman, in want, and desolate, is made both able and
willing to sustain him. It is God's way, and it is his glory, to
make use of, and put honour upon, the weak and foolish things of
the world. O woman, great was thy faith; one has not found the
like, no not in Israel. She took the prophet's word, that she
should not lose by it. Those who can venture upon the promise of
God, will make no difficulty to expose and empty themselves in
his service, by giving him his part first. Surely the increase
of this widow's faith, so as to enable her thus readily to deny
herself, and to depend upon the Divine promise, was as great a
miracle in the kingdom of grace, as the increase of her meal and
oil in the kingdom of providence. Happy are all who can thus,
against hope, believe and obey in hope. One poor meal's meat
this poor widow gave the prophet; in recompence of it, she and
her son did eat above two years, in a time of famine. To have
food from God's special favour, and in such good company as
Elijah, made it more than doubly sweet. It is promised to those
who trust in God, that they shall not be ashamed in evil time;
in days of famine they shall be satisfied.

#17-24 Neither faith nor obedience shut out afflictions and
death. The child being dead, the mother spake to the prophet,
rather to give vent to her sorrow, than in hope of relief. When
God removes our comforts from us, he remembers our sins against
us, perhaps the sins of our youth, though long since past. When
God remembers our sins against us, he designs to teach us to
remember them against ourselves, and to repent of them. Elijah's
prayer was doubtless directed by the Holy Spirit. The child
revived. See the power of prayer, and the power of Him who hears
prayer.
* Elijah sends Ahab notice of his coming. (1-16) Elijah meets
Ahab. (17-20) Elijah's trial of the false prophets. (21-40)
Elijah, by prayer, obtains rain. (41-46)

#1-16 The severest judgments, of themselves, will not humble or
change the hearts of sinners; nothing, except the blood of Jesus
Christ, can atone for the guilt of sin; nothing, except the
sanctifying Spirit of God, can purge away its pollution. The
priests and the Levites were gone to Judah and Jerusalem, #2Ch
11:13,14|, but instead of them God raised up prophets, who read
and expounded the word. They probably were from the schools of
the prophets, first set up by Samuel. They had not the spirit of
prophecy as Elijah, but taught the people to keep close to the
God of Israel. These Jezebel sought to destroy. The few that
escaped death were forced to hide themselves. God has his
remnant among all sorts, high and low; and that faith, fear, and
love of his name, which are the fruits of the Holy Spirit, will
be accepted through the Redeemer. See how wonderfully God raises
up friends for his ministers and people, for their shelter in
difficult times. Bread and water were now scarce, yet Obadiah
will find enough for God's prophets, to keep them alive. Ahab's
care was not to lose all the beasts; but he took no care about
his soul, not to lose that. He took pains to seek grass, but
none to seek the favour of God; fencing against the effect, but
not inquiring how to remove the cause. But it bodes well with a
people, when God calls his ministers to stand forth, and show
themselves. And we may the better endure the bread of
affliction, while our eyes see our teachers.

#17-20 One may guess how people stand affected to God, by
observing how they stand affected to his people and ministers.
It has been the lot of the best and most useful men, like
Elijah, to be called and counted the troublers of the land. But
those who cause God's judgments do the mischief, not he that
foretells them, and warns the nation to repent.

#21-40 Many of the people wavered in their judgment, and varied
in their practice. Elijah called upon them to determine whether
Jehovah or Baal was the self-existent, supreme God, the Creator,
Governor, and Judge of the world, and to follow him alone. It is
dangerous to halt between the service of God and the service of
sin, the dominion of Christ and the dominion of our lusts. If
Jesus be the only Saviour, let us cleave to him alone for every
thing; if the Bible be the word of God, let us reverence and
receive the whole of it, and submit our understanding to the
Divine teaching it contains. Elijah proposed to bring the matter
to a trial. Baal had all the outward advantages, but the event
encourages all God's witnesses and advocates never to fear the
face of man. The God that answers by fire, let him be God: the
atonement was to be made by sacrifice, before the judgment could
be removed in mercy. The God therefore that has power to pardon
sin, and to signify it by consuming the sin-offering, must needs
be the God that can relieve from the calamity. God never
required his worshippers to honour him in the manner of the
worshippers of Baal; but the service of the devil, though
sometimes it pleases and pampers the body, yet, in other things,
really is cruel to it, as in envy and drunkenness. God requires
that we mortify our lusts and corruptions; but bodily penances
and severities are no pleasure to him. Who has required these
things at your hands? A few words uttered in assured faith, and
with fervent affection for the glory of God, and love to the
souls of men, or thirstings after the Lord's image and his
favour, form the effectual, fervent prayer of the righteous man,
which availeth much. Elijah sought not his own glory, but that
of God, for the good of the people. The people are all agreed,
convinced, and satisfied; Jehovah, he is the God. Some, we hope,
had their hearts turned, but most of them were convinced only,
not converted. Blessed are they that have not seen what these
saw, yet have believed, and have been wrought upon by it, more
than they that saw it.
#41-46 Israel, being so far reformed as to acknowledge the Lord
to be God, and to consent to the execution of Baal's prophets,
was so far accepted, that God poured out blessing upon the land.
Elijah long continued praying. Though the answer of our fervent
and believing supplications does not come quickly, we must
continue earnest in prayer, and not faint or give over. A little
cloud at length appeared, which soon overspread the heavens, and
watered the earth. Great blessings often arise from small
beginnings, showers of plenty from a cloud of a span long. Let us
never despise the day of small things, but hope and wait for
great things from it. From what small beginnings have great
matters arisen! It is thus in all the gracious proceedings of
God with the soul. Scarcely to be perceived are the first
workings of his Spirit in the heart, which grow up at last to
the wonder of men, and applause of angels. Elijah hastened Ahab
home, and attended him. God will strengthen his people for every
service to which his commandments and providence call them. The
awful displays of Divine justice and holiness dismay the sinner,
extort confessions, and dispose to outward obedience while the
impression lasts; but the view of these, with mercy, love, and
truth in Christ Jesus, is needful to draw the soul to
self-abasement, trust, and love. The Holy Spirit employs both in
the conversion of sinners; when sinners are impressed with
Divine truths, they should be exhorted to set about the duties
to which the Saviour calls his disciples.
* Elijah flees to the wilderness. (1-8) God manifests himself to
Elijah. (9-13) God's answer to Elijah. (14-18) The call of
Elisha. (19-21)

#1-8 Jezebel sent Elijah a threatening message. Carnal hearts
are hardened and enraged against God, by that which should
convince and conquer them. Great faith is not always alike
strong. He might be serviceable to Israel at this time, and had
all reason to depend upon God's protection, while doing God's
work; yet he flees. His was not the deliberate desire of grace,
as Paul's, to depart and be with Christ. God thus left Elijah to
himself, to show that when he was bold and strong, it was in the
Lord, and the power of his might; but of himself he was no
better than his fathers. God knows what he designs us for,
though we do not, what services, what trials, and he will take
care that we are furnished with grace sufficient.
#9-13 The question God put, What doest thou here, Elijah? is a
reproof. It concerns us often to ask whether we are in our
place, and in the way of our duty. Am I where I should be?
whither God calls me, where my business lies, and where I may be
useful? He complained of the people, and their obstinacy in sin;
I only am left. Despair of success hinders many a good
enterprise. Did Elijah come hither to meet with God? he shall
find that God will meet him. The wind, and earthquake, and fire,
did not make him cover his face, but the still voice did.
Gracious souls are more affected by the tender mercies of the
Lord, than by his terrors. The mild voice of Him who speaks from
the cross, or the mercy-seat, is accompanied with peculiar power
in taking possession of the heart.

#14-18 God repeated the question, What doest thou here? Then he
complained of his discouragement; and whither should God's
prophets go with their complaints of that kind, but to their
Master? The Lord gave him an answer. He declares that the wicked
house of Ahab shall be rooted out, that the people of Israel
shall be punished for their sins; and he shows that Elijah was
not left alone as he had supposed, and also that a helper should
at once be raised up for him. Thus all his complaints are
answered and provided for. God's faithful ones are often his
hidden ones, #Ps 83:3|, and the visible church is scarcely to be
seen: the wheat is lost in chaff, and the gold in dross, till
the sifting, refining, separating day comes. The Lord knows them
that are his, though we do not; he sees in secret. When we come
to heaven we shall miss many whom we thought to have met there;
we shall meet many whom we little thought to have met there.
God's love often proves larger than man's charity, and far more
extended.

#19-21 Elijah found Elisha by Divine direction, not in the
schools of the prophets, but in the field; not reading, or
praying, or sacrificing, but ploughing. Idleness is no man's
honour, nor is husbandry any man's disgrace. An honest calling
in the world, does not put us out of the way of our heavenly
calling, any more than it did Elisha. His heart was touched by
the Holy Spirit, and he was ready to leave all to attend Elijah.
It is in a day of power that Christ's subjects are made willing;
nor would any come to Christ unless they were thus drawn. It was
a discouraging time for prophets to set out in. A man that had
consulted with flesh and blood, would not be fond of Elijah's
mantle; yet Elisha cheerfully leaves all to accompany him. When
the Saviour said to one and to another, Follow me, the dearest
friends and most profitable occupations were cheerfully left,
and the most arduous duties done from love to his name. May we,
in like manner, feel the energy of his grace working in us
mightily, and by unreserved submission at once, may we make our
calling and election sure.
* Benhadad besieges Samaria. (1-11) Benhadad's defeat. (12-21)
The Syrians again defeated. (22-30) Ahab makes peace with
Benhadad. (31-43)

#1-11 Benhadad sent Ahab a very insolent demand. Ahab sent a
very disgraceful submission; sin brings men into such straits,
by putting them out of the Divine protection. If God do not rule
us, our enemies shall: guilt dispirits men, and makes them
cowards. Ahab became desperate. Men will part with their most
pleasant things, those they most love, to save their lives; yet
they lose their souls rather than part with any pleasure or
interest to prevent it. Here is one of the wisest sayings that
ever Ahab spake, and it is a good lesson to all. It is folly to
boast of any day to come, since we know not what it may bring
forth. Apply it to our spiritual conflicts. Peter fell by
self-confidence. Happy is the man who is never off his watch.

#12-21 The proud Syrians were beaten, and the despised
Israelites were conquerors. The orders of the proud, drunken
king disordered his troops, and prevented them from attacking
the Israelites. Those that are most secure, are commonly least
courageous. Ahab slew the Syrians with a great slaughter. God
often makes one wicked man a scourge to another.

#22-30 Those about Benhadad advised him to change his ground.
They take it for granted that it was not Israel, but Israel's
gods, that beat them; but they speak very ignorantly of Jehovah.
They supposed that Israel had many gods, to whom they ascribed
limited power within a certain district; thus vain were the
Gentiles in their imaginations concerning God. The greatest
wisdom in worldly concerns is often united with the most
contemptible folly in the things of God.

#31-43 This encouragement sinners have to repent and humble
themselves before God; Have we not heard, that the God of Israel
is a merciful God? Have we not found him so? That is gospel
repentance, which flows from an apprehension of the mercy of
God, in Christ; there is forgiveness with him. What a change is
here! The most haughty in prosperity often are most abject in
adversity; an evil spirit will thus affect a man in both these
conditions. There are those on whom, like Ahab, success is ill
bestowed; they know not how to serve either God or their
generation, or even their own true interests with their
prosperity: Let favour be showed to the wicked, yet will he not
learn righteousness. The prophet designed to reprove Ahab by a
parable. If a good prophet were punished for sparing his friend
and God's, when God said, Smite, of much sorer punishment should
a wicked king be thought worthy, who spared his enemy and God's,
when God said, Smite. Ahab went to his house, heavy and
displeased, not truly penitent, or seeking to undo what he had
done amiss; every way out of humour, notwithstanding his
victory. Alas! many that hear the glad tidings of Christ, are
busy and there till the day of salvation is gone.
* Ahab covets Naboth's vineyard. (1-4) Naboth murdered by
Jezebel. (5-16) Elijah denounces judgments against Ahab. (17-29)

#1-4 Naboth, perhaps, had been pleased that he had a vineyard
situated so near the palace, but the situation proved fatal to
him; many a man's possessions have been his snare, and his
neighbourhood to greatness, of bad consequence. Discontent is a
sin that is its own punishment, and makes men torment
themselves. It is a sin that is its own parent; it arises not
from the condition, but from the mind: as we find Paul contented
in a prison, so Ahab was discontented in a palace. He had all
the delights of Canaan, that pleasant land, at command; the
wealth of a kingdom, the pleasures of a court, and the honours
and powers of a throne; yet all avails him nothing without
Naboth's vineyard. Wrong desires expose men to continual
vexations, and those that are disposed to fret, however well
off, may always find something or other to fret at.

#5-16 When, instead of a help meet, a man has an agent for
Satan, in the form of an artful, unprincipled, yet beloved wife,
fatal effects may be expected. Never were more wicked orders
given by any prince, than those Jezebel sent to the rulers of
Jezreel. Naboth must be murdered under colour of religion. There
is no wickedness so vile, so horrid, but religion has sometimes
been made a cover for it. Also, it must be done under colour of
justice, and with the formalities of legal process. Let us, from
this sad story, be amazed at the wickedness of the wicked, and
the power of Satan in the children of disobedience. Let us
commit the keeping of our lives and comforts to God, for
innocence will not always be our security; and let us rejoice in
the knowledge that all will be set to rights in the great day.

#17-29 Blessed Paul complains that he was sold under sin, #Ro
7:14|, as a poor captive against his will; but Ahab was willing,
he sold himself to sin; of choice, and as his own act and deed,
he loved the dominion of sin. Jezebel his wife stirred him up to
do wickedly. Ahab is reproved, and his sin set before his eyes,
by Elijah. That man's condition is very miserable, who has made
the word of God his enemy; and very desperate, who reckons the
ministers of that word his enemies, because they tell him the
truth. Ahab put on the garb and guise of a penitent, yet his
heart was unhumbled and unchanged. Ahab's repentance was only
what might be seen of men; it was outward only. Let this
encourage all that truly repent, and unfeignedly believe the
holy gospel, that if a pretending partial penitent shall go to
his house reprieved, doubtless, a sincere believing penitent
shall go to his house justified.
* Jehoshaphat makes a league with Ahab. (1-14) Micaiah predicts
the death of Ahab. (15-28) Death of Ahab. (29-40) Jehoshaphat's
good reign over Judah. (41-50) Ahaziah's evil reign over Israel.
(51-53)

#1-14 The same easiness of temper, which betrays some godly
persons into friendship with the declared enemies of religion,
renders it very dangerous to them. They will be drawn to wink at
and countenance such conduct and conversation as they ought to
protest against with abhorrence. Whithersoever a good man goes,
he ought to take his religion with him, and not be ashamed to
own it when he is with those who have no regard for it.
Jehoshaphat had not left behind him, at Jerusalem, his affection
and reverence for the word of the Lord, but avowed it, and
endeavoured to bring it into Ahab's court. And Ahab's prophets,
to please Jehoshaphat, made use of the name of Jehovah: to
please Ahab, they said, Go up. But the false prophets cannot so
mimic the true, but that he who has spiritual senses exercised,
can discern the fallacy. One faithful prophet of the Lord was
worth them all. Worldly men have in all ages been alike absurd in
their views of religion. They would have the preacher fit his
doctrine to the fashion of the times, and the taste of the
hearers, and yet to add. Thus saith the Lord, to words that men
would put into their mouths. They are ready to cry out against a
man as rude and foolish, who scruples thus to try to secure his
own interests, and to deceive others.
#15-28 The greatest kindness we can do to one that is going in a
dangerous way, is, to tell him of his danger. To leave the
hardened criminal without excuse, and to give a useful lesson to
others, Micaiah related his vision. This matter is represented
after the manner of men: we are not to imagine that God is ever
put upon new counsels; or that he needs to consult with angels,
or any creature, about the methods he should take; or that he is
the author of sin, or the cause of any man's telling or
believing a lie. Micaiah returned not the blow of Zedekiah, yet,
since he boasted of the Spirit, as those commonly do that know
least of the Holy Spirit's operations, the true prophet left him
to be convinced of his error by the event. Those that will not
have their mistakes set right in time, by the word of God, will
be undeceived, when it is too late, by the judgments of God. We
should be ashamed of what we call trials, were we to consider
what the servants of God have endured. Yet it will be well, if
freedom from trouble prove not more hurtful to us; we are more
easily allured and bribed into unfaithfulness and conformity to
the world, than driven to them.

#29-40 Ahab basely intended to betray Jehoshaphat to danger,
that he might secure himself. See what they get that join with
wicked men. How can it be expected that he should be true to his
friend, who has been false to his God! He had said in compliment
to Ahab, I am as thou art, and now he was indeed taken for him.
Those that associate with evil-doers, are in danger of sharing
in their plagues. By Jehoshaphat's deliverance, God let him
know, that though he was displeased with him, yet he had not
deserted him. God is a friend that will not fail us when other
friends do. Let no man think to hide himself from God's
judgment. God directed the arrow to hit Ahab; those cannot
escape with life, whom God has doomed to death. Ahab lived long
enough to see part of Micaiah's prophecy accomplished. He had
time to feel himself die; with what horror must he have thought
upon the wickedness he had committed!

#41-50 Jehoshaphat's reign appears to have been one of the best,
both as to piety and prosperity. He pleased God, and God blessed
him.

#51-53 Ahaziah's reign was very short, not two years; some
sinners God makes quick work with. A very bad character is given
of him; he listened not to instruction, took no warning, but
followed the example of his wicked father, and the counsel of
his more wicked mother, Jezebel, who was still living. Miserable
are the children who not only derive a sinful nature from their
parents, but are taught by them to increase it; and most unhappy
parents are they, that help to damn their children's souls.
Hardened sinners rush forward, unawed and unmoved, in the ways
from which others before them have been driven into everlasting
misery.
* The revolt of Moab-Sickness of Ahaziah, king of Israel. (1-8)
Fire called from heaven by Elijah-Death of Ahaziah. (9-18)

#1-8 When Ahaziah rebelled against the Lord, Moab revolted from
him. Sin weakens and impoverishes us. Man's revolt from God is
often punished by the rebellion of those who owe subjection to
him. Ahaziah fell through a lattice, or railing. Wherever we go,
there is but a step between us and death. A man's house is his
castle, but not to secure him against God's judgments. The whole
creation, which groans under the burden of man's sin, will, at
length, sink and break under the weight like this lattice. He is
never safe that has God for his enemy. Those that will not
inquire of the word of God for their comfort, shall hear it to
their terror, whether they will or no.
#9-18 Elijah called for fire from heaven, to consume the
haughty, daring sinners; not to secure himself, but to prove his
mission, and to reveal the wrath of God from heaven, against the
ungodliness and unrighteousness of men. Elijah did this by a
Divine impulse, yet our Saviour would not allow the disciples to
do the like, #Lu 9:54|. The dispensation of the Spirit and of
grace by no means allowed it. Elijah was concerned for God's
glory, those for their own reputation. The Lord judges men's
practices by their principles, and his judgment is according to
truth. The third captain humbled himself, and cast himself upon
the mercy of God and Elijah. There is nothing to be got by
contending with God; and those are wise for themselves, who
learn submission from the fatal end of obstinacy in others. The
courage of faith has often struck terror into the heart of the
proudest sinner. So thunderstruck is Ahaziah with the prophet's
words, that neither he, nor any about him, offer him violence.
Who can harm those whom God shelters? Many who think to prosper
in sin, are called hence like Ahaziah, when they do not expect
it. All warns us to seek the Lord while he may be found.
* Elijah divides Jordan. (1-8) Elijah is taken up into heaven.
(9-12) Elisha is manifested to be Elijah's successor. (13-18)
Elisha heals the waters of Jericho, Those that mocked Elisha
destroyed. (19-25)

#1-8 The Lord had let Elijah know that his time was at hand. He
therefore went to the different schools of the prophets to give
them his last exhortations and blessing. The removal of Elijah
was a type and figure of the ascension of Christ, and the
opening of the kingdom of heaven to all believers. Elisha had
long followed Elijah, and he would not leave him now when he
hoped for the parting blessing. Let not those who follow Christ
come short by tiring at last. The waters of Jordan, of old,
yielded to the ark; now, to the prophet's mantle, as a token of
God's presence. When God will take up his faithful ones to
heaven, death is the Jordan which they must pass through, and
they find a way through it. The death of Christ has divided
those waters, that the ransomed of the Lord may pass over. O
death, where is thy sting, thy hurt, thy terror!

#9-12 That fulness, from whence prophets and apostles had all
their supply, still exists as of old, and we are told to ask
large supplies from it. Diligent attendance upon Elijah,
particularly in his last hours, would be proper means for Elisha
to obtain much of his spirit. The comforts of departing saints,
and their experiences, help both to gild our comforts and to
strengthen our resolutions. Elijah is carried to heaven in a
fiery chariot. Many questions might be asked about this, which
could not be answered. Let it suffice that we are told, what his
Lord, when he came, found him doing. He was engaged in serious
discourse, encouraging and directing Elisha about the kingdom of
God among men. We mistake, if we think preparation for heaven is
carried on only by contemplation and acts of devotion. The
chariot and horses appeared like fire, something very glorious,
not for burning, but brightness. By the manner in which Elijah
and Enoch were taken from this world, God gave a glimpse of the
eternal life brought to light by the gospel, of the glory
reserved for the bodies of the saints, and of the opening of the
kingdom of heaven to all believers. It was also a figure of
Christ's ascension. Though Elijah was gone triumphantly to
heaven, yet this world could ill spare him. Surely their hearts
are hard, who feel not, when God, by taking away faithful,
useful men, calls for weeping and mourning. Elijah was to
Israel, by his counsels, reproofs, and prayers, better than the
strongest force of chariot and horse, and kept off the judgments
of God. Christ bequeathed to his disciples his precious gospel,
like Elijah's mantle; the token of the Divine power being
exerted to overturn the empire of Satan, and to set up the
kingdom of God in the world. The same gospel remains with us,
though the miraculous powers are withdrawn, and it has Divine
strength for the conversion and salvation of sinners.

#13-18 Elijah left his mantle to Elisha; as a token of the
descent of the Spirit upon him; it was more than if he had left
him thousands of gold and silver. Elisha took it up, not as a
sacred relic to be worshipped, but as a significant garment to
be worn. Now that Elijah was taken to heaven, Elisha inquired,
1. After God; when our creature-comforts are removed, we have a
God to go to, who lives for ever. 2. After the God that Elijah
served, and honoured, and pleaded for. The Lord God of the holy
prophets is the same yesterday, to-day, and for ever; but what
will it avail us to have the mantles of those that are gone,
their places, their books, if we have not their spirit, their
God? See Elisha's dividing the river; God's people need not fear
at last passing through the Jordan of death as on dry ground.
The sons of the prophets made a needless search for Elijah. Wise
men may yield to that, for the sake of peace, and the good
opinion of others, which yet their judgment is against, as
needless and fruitless. Traversing hills and valleys will never
bring us to Elijah, but following the example of his holy faith
and zeal will, in due time.

#19-25 Observe the miracle of healing the waters. Prophets
should make every place to which they come better for them,
endeavouring to sweeten bitter spirits, and to make barren souls
fruitful, by the word of God, which is like the salt cast into
the water by Elisha. It was an apt emblem of the effect produced
by the grace of God on the sinful heart of man. Whole families,
towns, and cities, sometimes have a new appearance through the
preaching of the gospel; wickedness and evil have been changed
into fruitfulness in the works of righteousness, which are,
through Christ, to the praise and glory of God. Here is a curse
on the youths of Bethel, enough to destroy them; it was not a
curse causeless, for it was Elisha's character, as God's
prophet, that they abused. They bade him "go up," reflecting on
the taking up of Elijah into heaven. The prophet acted by Divine
impulse. If the Holy Spirit had not directed Elisha's solemn
curse, the providence of God would not have followed it with
judgment. The Lord must be glorified as a righteous God who
hates sin, and will reckon for it. Let young persons be afraid
of speaking wicked words, for God notices what they say. Let
them not mock at any for defects in mind or body; especially it
is at their peril, if they scoff at any for well doing. Let
parents that would have comfort in their children, train them up
well, and do their utmost betimes to drive out the foolishness
that is bound up in their hearts. And what will be the anguish
of those parents, at the day of judgment, who witness the
everlasting condemnation of their offspring, occasioned by their
own bad example, carelessness, or wicked teaching!
* Jehoram, king of Israel. (1-5) War with Moab, The intercession
of Elisha. (6-19) Water supplied, Moab overcome. (20-27)

#1-5 Jehoram took warning by God's judgment, and put away the
image of Baal, yet he maintained the worship of the calves.
Those do not truly repent or reform, who only part with the sins
they lose by, but continue to love the sins that they think to
gain by.

#6-19 The king of Israel laments their distress, and the danger
they were in. He called these kings together, yet he charges it
upon Providence. Thus the foolishness of man perverteth his way,
and then his heart fretteth against the Lord, #Pr 19:3|. It was
well that Jehoshaphat inquired of the Lord now, but it had been
much better if he had done it before he engaged in this war.
Good men sometimes neglect their duty, till necessity and
affliction drive them to it. Wicked people often fare the better
for the friendship and society of the godly. To try their faith
and obedience, Elisha bids them make the valley full of pits to
receive water. Those who expect God's blessings, must dig pools
for the rain to fill, as in the valley of Baca, and thus make
even that a well, #Ps 84:6|. We need not inquire whence the
water came. God is not tied to second causes. They that
sincerely seek for the dew of God's grace, shall have it, and by
it be made more than conquerors.
#20-27 It is a blessing to be favoured with the company of those
who have power with God, and can prevail by their prayers. A
kingdom may be upheld and prosper, in consequence of the fervent
prayers of those who are dear to God. May we place our highest
regard upon such as are most precious in his account. When
sinners are saying Peace, peace, destruction comes upon them:
despair will follow their mad presumption. In Satan's service
and at his suggestion, such horrid deeds have been done, as
cause the natural feelings of the heart to shudder; like the
king of Moab's sacrificing his son. It is well not to urge the
worst of men to extremities; we should rather leave them to the
judgment of God.
* Elisha multiplies the widow's oil. (1-7) The Shunammite
obtains a son. (8-17) The Shunammite's son restored to life.
(18-37) The miracle of healing the pottage, and of feeding the
sons of the prophets. (38-44)

#1-7 Elisha's miracles were acts of real charity: Christ's were
so; not only great wonders, but great favours to those for whom
they were wrought. God magnifies his goodness with his power.
Elisha readily received a poor widow's complaint. Those that
leave their families under a load of debt, know not what trouble
they cause. It is the duty of all who profess to follow the
Lord, while they trust to God for daily bread, not to tempt him
by carelessness or extravagance, nor to contract debts; for
nothing tends more to bring reproach upon the gospel, or
distresses their families more when they are gone. Elisha put
the widow in a way to pay her debt, and to maintain herself and
her family. This was done by miracle, but so as to show what is
the best method to assist those who are in distress, which is,
to help them to improve by their own industry what little they
have. The oil, sent by miracle, continued flowing as long as she
had empty vessels to receive it. We are never straitened in God,
or in the riches of his grace; all our straitness is in
ourselves. It is our faith that fails, not his promise. He gives
more than we ask: were there more vessels, there is enough in
God to fill them; enough for all, enough for each; and the
Redeemer's all-sufficiency will only be stayed from the
supplying the wants of sinners and saving their souls, when no
more apply to him for salvation. The widow must pay her debt
with the money she received for her oil. Though her creditors
were too hard with her, yet they must be paid, even before she
made any provision for her children. It is one of the main laws
of the Christian religion, that we pay every just debt, and give
every one his own, though we leave ever so little for ourselves;
and this, not of constraint, but for conscience' sake. Those who
bear an honest mind, cannot with pleasure eat their daily bread,
unless it be their own bread. She and her children must live
upon the rest; that is, upon the money received for the oil,
with which they must put themselves into a way to get an honest
livelihood. We cannot now expect miracles, yet we may expect
mercies, if we wait on God, and seek to him. Let widows in
particular depend upon him. He that has all hearts in his hand,
can, without a miracle, send as effectual a supply.

#8-17 Elisha was well thought of by the king of Israel for his
late services; a good man can take as much pleasure in serving
others, as in raising himself. But the Shunammite needed not any
good offices of this kind. It is a happiness to dwell among