Resultados para: "APOSTLES"

We have here the quashing of the project of the Babel-builders, and the turning of the counsel of those froward men headlong, that God's counsel might stand in spite of them. Here is, I. The cognizance God took of the design that was on foot: The Lord came down to see the city, Gen 11:5. It is an expression after the manner of men; he knew it as clearly and fully as men know that which they come to the place to view. Observe, 1. Before he gave judgment upon their cause, he enquired into it; for God is incontestably just and fair in all his proceedings against sin and sinners, and condemns none unheard. 2. It is spoken of an act of condescension in God to take notice even of this building, which the undertakers were so proud of ; for he humbles himself to behold the transactions, even the most considerable ones, of this lower world, Psa 113:6. 3. It is said to be the tower which the children of men built, which intimates, (1.) Their weakness and frailty as men. It was a very foolish thing for the children of men, worms of the earth, to defy Heaven, and to provoke the Lord to jealousy. Are they stronger than he? (2.) Their sinfulness and obnoxiousness. They were the sons of Adam, so it is in the Hebrew; nay, of that Adam, that sinful disobedient Adam, whose children are by nature children of disobedience, children that are corrupters. (3.) Their distinction from the children of God, the professors of religion, from whom these daring builders had separated themselves, and built this tower to support and perpetuate the separation. Pious Eber is not found among this ungodly crew; for he and his are called the children of God, and therefore their souls come not into the secret, nor unite themselves to the assembly, of these children of men. II. The counsels and resolves of the Eternal God concerning this matter; he did not come down merely as a spectator, but as a judge, as a prince, to look upon these proud men, and abase them, Job 40:11-14. Observe, 1. He suffered them to proceed a good way in their enterprise before he put a stop to it, that they might have space to repent, and, if they had so much consideration left, might be ashamed of it and weary of it themselves; and if not that their disappointment might be the more shameful, and every one that passed by might laugh at them, saying, These men began to build, and were not able to finish, that so the works of their hands, from which they promised themselves immortal honour, might turn to their perpetual reproach. Note, God has wise and holy ends in permitting the enemies of his glory to carry on their impious projects a great way, and to prosper long in their enterprises. 2. When they had, with much care and toil, made some considerable progress in their building, then God determined to break their measures and disperse them. Observe, (1.) The righteousness of God, which appears in the considerations upon which he proceeded in this resolution, Gen 11:6. Two things he considered: - [1.] Their oneness, as a reason why they must be scattered: "Behold, the people are one, and they have all one language. If they continue one, much of the earth will be left uninhabited; the power of their prince will soon be exorbitant; wickedness and profaneness will be insufferably rampant, for they will strengthen one another's hands in it; and, which is worst of all, there will be an overbalance to the church, and these children of men, if thus incorporated, will swallow up the little remnant of God's children." Therefore it is decreed that they must not be one. Note, Unity is a policy but it is not the infallible mark of a true church; yet, while the builders of Babel, though of different families, dispositions, and interests, were thus unanimous in opposing God, what a pity is it, and what a shame, that the builders of Sion, though united in one common head and Spirit, should be divided, as they are, in serving God! But marvel not at the matter. Christ came not to send peace. [2.] Their obstinacy: Now nothing will be restrained from them; and this is a reason why they must be crossed and thwarted in their design. God had tried, by his commands and admonitions, to bring them off from this project, but in vain; therefore he must take another course with them. See here, First, The sinfulness of sin, and the wilfulness of sinners; ever since Adam would not be restrained from the forbidden tree, his unsanctified seed have been impatient of restraint and ready to rebel against it. Secondly, See the necessity of God's judgments upon earth, to keep the world in some order and to tie the hands of those that will not be checked by law. (2.) The wisdom and mercy of God in the methods that were taken for the defeating of this enterprise (Gen 11:7): Go to, let us go down, and there confound their language. This was not spoken to the angels, as if God needed either their advice or their assistance, but God speaks it to himself, or the Father to the Son and Holy Ghost. They said, Go to, let us make brick, and Go to, let us build a tower, animating one another to the attempt; and now God says, Go to, let us confound their language; for, if men stir up themselves to sin, God will stir up himself to take vengeance, Isa 59:17, Isa 59:18. Now observe here, [1.] The mercy of God, in moderating the penalty, and not making it proportionable to the offence; for he deals not with us according to our sins. He does not say, "Let us go down now in thunder and lightning, and consume those rebels in a moment;" or, "Let the earth open, and swallow up them and their building, and let those go down quickly into hell who are climbing to heaven the wrong way." No; only, "Let us go down, and scatter them." They deserved death, but are only banished or transported; for the patience of God is very great towards a provoking world. Punishments are chiefly reserved for the future state. God's judgments on sinners in this life, compared with those which are reserved, are little more than restraints. [2.] The wisdom of God, in pitching upon an effectual expedient to stay proceedings, which was the confounding of their language, that they might not understand one another's speech, nor could they well join hands when their tongues were divided; so that this would be a very proper method both for taking them off from their building (for, if they could not understand one another, they could not help one another) and also for disposing them to scatter; for, when they could not understand one another, they could not take pleasure in one another. Note, God has various means, and effectual ones, to baffle and defeat the projects of proud men that set themselves against him, and particularly to divide them among themselves, either by dividing their spirits (Jdg 9:23), or by dividing their tongues, as David prays, Psa 55:9. III. The execution of these counsels of God, to the blasting and defeating of the counsels of men, Gen 11:8, Gen 11:9. God made them know whose word should stand, his or theirs, as the expression is, Jer 44:28. Notwithstanding their oneness and obstinacy, God was too hard for them, and wherein they dealt proudly he was above them; for who ever hardened his heart against him and prospered? Three things were done: - 1. Their language was confounded. God, who, when he made man, taught him to speak, and put words into his mouth fit to express the conceptions of his mind by, now caused these builders to forget their former language, and to speak and understand a new one, which yet was common to those of the same tribe or family, but not to others: those of one colony could converse together, but not with those of another. Now, (1.) This was a great miracle, and a proof of the power which God has upon the minds and tongues of men, which he turns as the rivers of water. (2.) This was a great judgment upon these builders; for, being thus deprived of the knowledge of the ancient and holy tongue, they had become incapable of communicating with the true church, in which it was retained, and probably it contributed much to their loss of the knowledge of the true God. (3.) We all suffer by it, to this day. In all the inconveniences we sustain by the diversity of languages, and all the pains and trouble we are at to learn the languages we have occasion for, we smart for the rebellion of our ancestors at Babel. Nay, and those unhappy controversies which are strifes of words, and arise from our misunderstanding one another's language, for aught I know are owing to this confusion of tongues. (4.) The project of some to frame a universal character, in order to a universal language, how desirable soever it may seem, is yet, I think, but a vain thing to attempt; for it is to strive against a divine sentence, by which the languages of the nations will be divided while the world stands. (5.) We may here lament the loss of the universal use of the Hebrew tongue, which from this time was the vulgar language of the Hebrews only, and continued so till the captivity in Babylon, where, even among them, it was exchanged for the Syriac. (6.) As the confounding of tongues divided the children of men and scattered them abroad, so the gift of tongues, bestowed upon the apostles (Acts 2), contributed greatly to the gathering together of the children of God, who were scattered abroad, and the uniting of them in Christ, that with one mind and one mouth they might glorify God, Rom 15:6. 2. Their building was stopped: They left off to build the city. This was the effect of the confusion of their tongues; for it not only incapacitated them for helping one another, but probably struck such a damp upon their spirits that they could not proceed, since they saw, in this, the hand of the Lord gone out against them. Note, (1.) It is wisdom to leave off that which we see God fights against. (2.) God is ale to blast and bring to nought all the devices and designs of Babel-builders. He sits in heaven, and laughs at the counsels of the kings of the earth against him and his anointed; and will force them to confess that there is no wisdom nor counsel against the Lord, Pro 21:30; Isa 8:9, Isa 8:10. 3. The builders were scattered abroad upon the face of the whole earth, Gen 11:8, Gen 11:9. They departed in companies, after their families, and after their tongues (Gen 10:5, Gen 10:30, Gen 10:31), to the several countries and places allotted to them in the division that had been made, which they knew before, but would not go to take possession of till now that they were forced to it. Observe here, (1.) The very thing which they feared came upon them. That dispersion which sought to evade by an act of rebellion they by this act brought upon themselves; for we are most likely to fall into that trouble which we seek to evade by indirect and sinful methods. (2.) It was God's work: The Lord scattered them. God's hand is to be acknowledged in all scattering providences; if the family be scattered, relations scattered, churches scattered, it is the Lord's doing. (3.) Though they were as firmly in league with one another as could be, yet the Lord scattered them; for no man can keep together what God will put asunder. (4.) Thus God justly took vengeance on them for their oneness in that presumptuous attempt to build their tower. Shameful dispersions are the just punishment of sinful unions. Simeon and Levi, who had been brethren in iniquity, were divided in Jacob, Gen 49:5, Gen 49:7; Psa 83:3-13. (5.) They left behind them a perpetual memorandum of their reproach, in the name given to the place. It was called Babel, confusion. Those that aim at a great name commonly come off with a bad name. (6.) The children of men were now finally scattered, and never did, nor ever will, come all together again, till the great day, when the Son of man shall sit upon the throne of his glory, and all nations shall be gathered before him, Mat 25:31, Mat 25:32.

Here is, I. The high favour Moses and Israel were in with God. 1. Moses was a favourite of Heaven, for God will not hide from him the thing he will do. God not only makes him his messenger to deliver his errands, but communicates to him his purpose (as the man of his counsel) that he would bring one plague more, and but one, upon Pharaoh, by which he would complete the deliverance of Israel, Exo 11:1. Moses longed to see an end of this dreadful work, to see Egypt no more plagued and Israel no more oppressed: "Well," says God, "now it is near an end; the warfare shall shortly be accomplished, the point gained; Pharaoh shall be forced to own himself conquered, and to give up the cause." After all the rest of the plagues, God says, I will bring one more. Thus, after all the judgments executed upon sinners in this world, still there is one more reserved to be brought on them in the other world, which will completely humble those whom nothing else would humble. 2. The Israelites were favourites of Heaven; for God himself espouses their injured cause, and takes care to see them paid for all their pains in serving the Egyptians. This was the last day of their servitude; they were about to go away, and their masters, who had abused them in their work, would not have defrauded them of their wages, and have sent them away empty; while the poor Israelites were so fond of liberty that they would be satisfied with that, without pay, and would rejoice to get that upon any terms: but he that executeth righteousness and judgment for the oppressed provided that the labourers should not lose their hire, and ordered them to demand it now at their departure (Exo 11:2), in jewels of silver and jewels of gold, to prepare for which God, by the plagues, had now made the Egyptians as willing to part with them upon any terms as, before, the Egyptians, by their severities, had made them willing to go upon any terms. Though the patient Israelites were content to lose their wages, yet God would not let them go without them. Note, One way or other, God will give redress to the injured, who in a humble silence commit their cause to him; and he will see to it that none be losers at last by their patient suffering any more than by their services. II. The high favour Moses and Israel were in with the Egyptians, Exo 11:3. 1. Even the people that has been hated and despised now came to be respected; the wonders wrought on their behalf put an honour upon them and made them considerable. How great do they become for whom God thus fights! Thus the Lord gave 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 towards them, and made them to be pitied of their oppressors, Psa 106:46. 2. The man Moses was very great. How could it be otherwise when they saw what power he was clothed with, and what wonders were wrought by his hand? Thus the apostles, though otherwise despicable men, came to be magnified, Act 5:13. Those that honour God he will honour; and with respect to those that approve themselves faithful to him, how meanly soever they may pass through this world, there is a day coming when they will look great, very great, in the eyes of all the world, even theirs who now look upon them with the utmost contempt. Observe, Though Pharaoh hated Moses, there were those of Pharaoh's servants that respected him. Thus in Caesar's household, even Nero's, there were some that had an esteem for blessed Paul, Phi 1:13.

Here is, I. The date of that great charter by which Israel was incorporated. 1. The time when it bears date (Exo 19:1) - in the third month after they came out of Egypt. It is computed that the law was given just fifty days after their coming out of Egypt, in remembrance of which the feast of Pentecost was observed the fiftieth day after the passover, and in compliance with which the Spirit was poured out upon the apostles at the feast of pentecost, fifty days after the death of Christ. In Egypt they had spoken of a three days' journey into the wilderness to the place of their sacrifice (Exo 5:3), but it proved to be almost a two months' journey; so often are we out in the calculation of times, and things prove longer in the doing than we expected. 2. The place whence it bears date - from Mount Sinai, a place which nature, not art, had made eminent and conspicuous, for it was the highest in all that range of mountains. Thus God put contempt upon cities, and palaces, and magnificent structures, setting up his pavilion on the top of a high mountain, in a waste and barren desert, there to carry on this treaty. It is called Sinai, from the multitude of thorny bushes that overspread it. II. The charter itself. Moses was called up the mountain (on the top of which God had pitched his tent, and at the foot of which Israel had pitched theirs), and was employed as the mediator, or rather no more than the messenger of the covenant: Thus shalt thou say to the house of Jacob, and tell the children of Israel, Exo 19:3. Here the learned bishop Patrick observes that the people are called by the names both of Jacob and Israel, to remind them that those who had lately been as low as Jacob when he went to Padan-aram had now grown as great as God made him when he came thence (justly enriched with the spoils of him that had oppressed him) and was called Israel. Now observe, 1. That the maker, and first mover, of the covenant, is God himself. Nothing was said nor done by this stupid unthinking people themselves towards this settlement; no motion made, no petition put up for God's favour, but this blessed charter was granted ex mero motu - purely out of God's own good-will. Note, In all our dealings with God, free grace anticipates us with the blessings of goodness, and all our comfort is owing, not to our knowing God, but rather to our being known of him, Gal 4:9. We love him, visit him, and covenant with him, because he first loved us, visited us, and covenanted with us. God is the Alpha, and therefore must be the Omega. 2. That the matter of the covenant is not only just and unexceptionable, and such as puts no hardship upon them, but kind and gracious, and such as gives them the greatest privileges and advantages imaginable. (1.) He reminds them of what he had done for them, Exo 19:4. He had righted them, and avenged them upon their persecutors and oppressors: "You have seen what I did unto the Egyptians, how many lives were sacrificed to Israel's honour and interests:" He had given them unparalleled instances of his favour to them, and his care of them: I bore you on eagles' wings, a high expression of the wonderful tenderness God had shown for them. It is explained, Deu 32:11, Deu 32:12. It denotes great speed. God not only came upon the wing for their deliverance (when the set time was come, he rode on a cherub, and did fly), but he hastened them out, as it were, upon the wing. He did it also with great ease, with the strength as well as with the swiftness of an eagle: those that faint not, nor are weary, are said to mount up with wings as eagles, Isa 40:31. Especially, it denotes God's particular care of them and affection to them. Even Egypt, that iron furnace, was the nest in which these young ones were hatched, where they were first formed as the embryo of a nation; when, by the increase of their numbers, they grew to some maturity, they were carried out of that nest. Other birds carry their young in their talons, but the eagle (they say) upon her wings, so that even those archers who shoot flying cannot hurt the young ones, unless they first shoot through the old one. Thus, in the Red Sea, the pillar of cloud and fire, the token of God's presence, interposed itself between the Israelites and their pursuers (lines of defence which could not be forced, a wall which could not be penetrated): yet this was not all; their way so paved, so guarded, was glorious, but their end much more so: I brought you unto myself. They were brought not only into a state of liberty and honour, but into covenant and communion with God. This, this was the glory of their deliverance, as it is of ours by Christ, that he died, the just for the unjust, that he might bring us to God. This God aims at in all the gracious methods of his providence and grace, to bring us back to himself, from whom we have revolted, and to bring us home to himself, in whom alone we can be happy. He appeals to themselves, and their own observation and experience, for the truth of what is here insisted on: You have seen what I did; so that they could not disbelieve God, unless they would first disbelieve their own eyes. They saw how all that was done was purely the Lord's doing. It was not they that reached towards God, but it was he that brought them to himself. Some have well observed that the Old Testament church is said to be borne upon eagles' wings, denoting the power of that dispensation, which was carried on with a high hand an out-stretched arm; but the New Testament church is said to be gathered by the Lord Jesus, as a hen gathers her chickens under her wings (Mat 23:37), denoting the grace and compassion of that dispensation, and the admirable condescension and humiliation of the Redeemer. (2.) He tells them plainly what he expected and required from them in one word, obedience (Exo 19:5), that they should obey his voice indeed and keep his covenant. Being thus saved by him, that which he insisted upon was that they should be ruled by him. The reasonableness of this demand is, long after, pleaded with them, that in the day he brought them out of the land of Egypt this was the condition of the covenant, Obey my voice (Jer 7:23); and this he is said to protest earnestly to them, Jer 11:4, Jer 11:7. Only obey indeed, not in profession and promise only, not in pretence, but in sincerity. God had shown them real favours, and therefore required real obedience. (3.) He assures them of the honour he would put upon them, and the kindness he would show them, in case they did thus keep his covenant (Exo 19:5, Exo 19:6): Then you shall be a peculiar treasure to me. He does not specify any one particular favour, as giving them the land of Canaan, or the like, but expresses it in that which was inclusive of all happiness, that he would be to them a God in covenant, and they should be to him a people. [1.] God here asserts his sovereignty over, and propriety in, the whole visible creation: All the earth is mine. Therefore he needed them not; he that had so vast a dominion was great enough, and happy enough, without concerning himself for so small a demesne as Israel was. All nations on the earth being his, he might choose which he pleased for his peculiar, and act in a way of sovereignty. [2.] He appropriates Israel to himself, First, As a people dear unto him. You shall be a peculiar treasure; not that God was enriched by them, as a man is by his treasure, but he was pleased to value and esteem them as a man does his treasure; they were precious in his sight and honourable (Isa 43:4); he set his love upon them (Deu 7:7), took them under his special care and protection, as a treasure that is kept under lock and key. He looked upon the rest of the world but as trash and lumber in comparison with them. By giving them divine revelation, instituted ordinances, and promises inclusive of eternal life, by sending his prophets among them, and pouring out his Spirit upon them, he distinguished them from, and dignified them above, all people. And this honour have all the saints; they are unto God a peculiar people (Tit 2:14), his when he makes up his jewels. Secondly, As a people devoted to him, to his honour and service (Exo 19:6), a kingdom of priests, a holy nation. All the Israelites, if compared with other people, were priests unto God, so near were they to him (Psa 148:14), so much employed in his immediate service, and such intimate communion they had with him. When they were first made a free people it was that they might sacrifice to the Lord their God, as priests; they were under God's immediate government, and the tendency of the laws given them was to distinguish them from others, and engage them for God as a holy nation. Thus all believers are, through Christ, made to our God kings and priests (Rev 1:6), a chosen generation, a royal priesthood, Pe1 2:9. III. Israel's acceptance of this charter, and consent to the conditions of it. 1. Moses faithfully delivered God's message to them (Exo 19:7): He laid before their faces all those words; he not only explained to them what God had given him in charge, but he put it to their choice whether they would accept these promises upon these terms or no. His laying it to their faces denotes his laying it to their consciences. 2. They readily agreed to the covenant proposed. They would oblige themselves to obey the voice of God, and take it as a great favour to be made a kingdom of priests to him. They answered together as one man, nemine contradicente - without a dissentient voice (Exo 19:8): All that the Lord hath spoken we will do. Thus they strike the bargain, accepting the Lord to be to them a God, and giving up themselves to be to him a people. O that there had been such a heart in them! 3. Moses, as a mediator, returned the words of the people to God, Exo 19:8. Thus Christ, the Mediator between us and God, as a prophet reveals God's will to us, his precepts and promises, and then as a priest offers up to God our spiritual sacrifices, not only of prayer and praise, but of devout affections and pious resolutions, the work of his own Spirit in us. Thus he is that blessed days-man who lays his hand upon us both.

Here, I. God intimates to Moses his purpose of coming down upon mount Sinai, in some visible appearance of his glory, in a thick cloud (Exo 19:9); for he said that he would dwell in the thick darkness (Ch2 6:1), and make this his pavilion (Psa 18:11), holding back the face of his throne when he set it upon mount Sinai, and spreading a cloud upon it, Job 26:9. This thick cloud was to prohibit curious enquiries into things secret, and to command an awful adoration of that which was revealed. God would come down in the sight of all the people (Exo 19:11); though they should see no manner of similitude, yet they should see so much as would convince them that God was among them of a truth. And so high was the top of mount Sinai that it is supposed that not only the camp of Israel, but even the countries about, might discern some extraordinary appearance of glory upon it, which would strike a terror upon them. It seems also to have been particularly intended to put an honour upon Moses: That they may hear when I speak with thee, and believe thee for ever, Exo 19:9. Thus the correspondence was to be first settled by a sensible appearance of the divine glory, which was afterwards to be carried on more silently by the ministry of Moses. In like manner, the Holy Ghost descended visibly upon Christ at his baptism, and all that were present heard God speak to him (Mat 3:17), that afterwards, without the repetition of such visible tokens, they might believe him. So likewise the Spirit descended in cloven tongues upon the apostles (Act 2:3), that they might be believed. Observe, When the people had declared themselves willing to obey the voice of God, then God promised they should hear his voice; for, if any man be resolved to do his will, he shall know it, Joh 7:17. II. He orders Moses to make preparation for this great solemnity, giving him two days' time for it. 1. He must sanctify the people (Exo 19:10), as Job, before this, sent and sanctified his sons, Job 1:5. He must raise their expectation by giving them notice what God would do, and assist their preparation by directing them what they must do. "Sanctify them," that is, "Call them off from their worldly business, and call them to religious exercises, meditation and prayer, that they may receive the law from God's mouth with reverence and devotion. Let them be ready," Exo 19:11. Note, When we are to attend upon God in solemn ordinances it concerns us to sanctify ourselves, and to get ready beforehand. Wandering thoughts must be gathered in, impure affections abandoned, disquieting passions suppressed, nay, and all cares about secular business, for the present, dismissed and laid by, that our hearts may be engaged to approach unto God. Two things particularly prescribed as signs and instances of their preparation: - (1.) In token of their cleansing themselves from all sinful pollutions, that they might be holy to God, they must wash their clothes (Exo 19:10), and they did so (Exo 19:14); not that God regards our clothes; but while they were washing their clothes he would have them think of washing their souls by repentance from the sins they had contracted in Egypt and since their deliverance. It becomes us to appear in clean clothes when we wait upon great men; so clean hearts are required in our attendance on the great God, who sees them as plainly as men see our clothes. This is absolutely necessary to our acceptably worshipping God. See Psa 26:6; Isa 1:16-18; Heb 10:22. (2.) In token of their devoting themselves entirely to religious exercises, upon this occasion, they must abstain even from lawful enjoyments during these three days, and not come at their wives, Exo 19:15. See Co1 7:5. 2. He must set bounds about the mountain, Exo 19:12, Exo 19:13. Probably he drew a line, or ditch, round at the foot of the hill, which none were to pass upon pain of death. This was to intimate, (1.) That humble awful reverence which ought to possess the minds of all those that worship God. We are mean creatures before a great Creator, vile sinners before a holy righteous Judge; and therefore a godly fear and shame well become us, Heb 12:28; Psa 2:11. (2.) The distance at which worshippers were kept, under that dispensation, which we ought to take notice of, that we may the more value our privilege under the gospel, having boldness to enter into the holiest by the blood of Jesus, Heb 10:19. 3. He must order the people to attend upon the summons that should be given (Exo 19:13): "When the trumpet soundeth long then let them take their places at the foot of the mount, and so sit down at God's feet," as it is explained, Deu 33:3. Never was so great a congregation called together, and preached to, at once, as this was here. No one man's voice could have reached so many, but the voice of God did.

A great deal of fine work God had ordered to be done about the tabernacle; the materials the people were to provide, but who must put them into form? Moses himself was learned in all the learning of the Egyptians, nay, he was well acquainted with the words of God, and the visions of the Almighty; but he knew not how to engrave or embroider. We may suppose that there were some very ingenious men among the Israelites; but, having lived all their days in bondage in Egypt, we cannot think they were any of them instructed in these curious arts. They knew how to make brick and work in clay, but to work in gold and in cutting diamonds was what they had never been brought up to. How should the work be done with the neatness and exactness that were required when they had no goldsmiths or jewellers but what must be made out of masons and bricklayers? We may suppose that there were a sufficient number who would gladly be employed, and would do their best; but it would be hard to find out a proper person to preside in this work. Who was sufficient for these things? But God takes care of this matter also. I. He nominates the persons that were to be employed, that there might be no contest about the preferment, nor envy at those that were preferred, God himself having made the choice. 1. Bezaleel was to be the architect, or master workman, Exo 31:2. He was of the tribe of Judah, a tribe that God delighted to honour; the grandson of Hur, probably that Hur who had helped to hold up Moses's hands (ch. 17), and was at this time in commission with Aaron for the government of the people in the absence of Moses (Exo 24:14); out of that family which was of note in Israel was the workman chosen, and it added no little honour to the family that a branch of it was employed, though but as a mechanic, or handicraft tradesman, for the service of the tabernacle. The Jews' tradition is that Hur was the husband of Miriam; and, if so, it was requisite that God should appoint him to this service, lest, if Moses himself had done it, he should be thought partial to his own kindred, his brother Aaron also being advanced to the priesthood. God will put honour upon Moses's relations, and yet will make it to appear that he takes not the honour to himself or his own family, but that it is purely the Lord's doing. 2. Aholiab, of the tribe of Dan, is appointed next to Bezaleel, and partner with him, Exo 31:6. Two are better than one. Christ sent forth his disciples who were to rear the gospel tabernacle, two and two, and we read of his two witnesses. Aholiab was of the tribe of Dan, which was one of the less honourable tribes, that the tribes of Judah and Levi might not be lifted up, as if they were to engross all the preferments; to prevent a schism in the body, God gives honour to that part which lacked, Co1 12:24. The head cannot say to the foot, I have no need of thee. Hiram, who was the head workman in the building of Solomon's temple, was also of the tribe of Dan, Ch2 2:14. 3. There were others that were employed by and under these in the several operations about the tabernacle, Exo 31:6. Note, When God has work to do he will never want instruments to do it with, for all hearts and heads too are under his eye, and in his hand; and those may cheerfully go about any service for God, and go on in it, who have reason to think that, one way or other, he has called them to it; for whom he calls he will own and bear out. II. He qualifies these persons for the service (Exo 31:3): I have filled him with the Spirit of God; and (Exo 31:6) in the hearts of all that are wise-hearted I have put wisdom. Note, 1. Skill in common arts and employments is the gift of God; from him are derived both the faculty and the improvement of the faculty. It is he that puts even this wisdom into the inward parts, Job 38:36. He teaches the husbandman discretion (Isa 28:26), and the tradesman too; and he must have the praise of it. 2. God dispenses his gifts variously, one gift to one, another to another, and all for the good of the whole body, both of mankind and of the church. Moses was fittest of all to govern Israel, but Bezaleel was fitter than he to build the tabernacle. The common benefit is very much supported by the variety of men's faculties and inclinations; the genius of some leads them to be serviceable one way, of others another way, and all these worketh that one and the self-same Spirit, Co1 12:11. This forbids pride, envy, contempt, and carnal emulation, and strengthens the bond of mutual love. 3. Those whom God calls to any service he will either find, or make, fit for it. If God give the commission, he will in some measure give the qualifications, according as the service is. The work, that was to be done here was to make the tabernacle and the utensils of it, which are here particularly reckoned up, Exo 31:7, etc. And for this the persons employed were enabled to work in gold, and silver, and brass. When Christ sent his apostles to rear the gospel tabernacle, he poured out his Spirit upon them, to enable them to speak with tongues the wonderful works of God; not to work upon metal, but to work upon men; so much more excellent were the gifts, as the tabernacle to be pitched was a greater and more perfect tabernacle, as the apostle calls it, Heb 9:11.

The treaty that was on foot between God and Israel being broken off abruptly, by their worshipping the golden calf, when peace was made all must be begun anew, not where they left off, but from the beginning. Thus backsliders must repent, and do their first works, Rev 2:5. I. Moses must prepare for the renewing of the tables, Exo 34:1. Before, God himself provided the tables, and wrote on them; now, Moses mus hew out the tables, and God would only write upon them. Thus, in the first writing of the law upon the heart of man in innocency, both the tables and the writing were the work of God; but when those were broken and defaced by sin, and the divine law was to be preserved in the scriptures, God therein made use of the ministry of man, and Moses first. But the prophets and apostles did only hew the tables, as it were; the writing was God's still, for all scripture is given by inspiration of God. Observe, When God was reconciled to them, he ordered the tables to be renewed, and wrote his law in them, which plainly intimates to us, 1. That even under the gospel of peace and reconciliation by Christ (of which the intercession of Moses was typical) the moral law should continue to bind believers. Though Christ has redeemed us from the curse of the law, yet not from the command of it, but still we are under the law to Christ; when our Saviour, in his sermon on the mount, expounded the moral law, and vindicated it from the corrupt glosses with which the scribes and Pharisees had broken it (Mat 5:19), he did in effect renew the tables, and make them like the first, that is, reduce the law to its primitive sense and intention. 2. That the best evidence of the pardon of sin and peace with God is the writing of the law in the heart. The first token God gave of his reconciliation to Israel was the renewing of the tables of the law; thus the first article of the new covenant is, I will write my law in their heart (Heb 8:10), and it follows (Heb 8:12), for I will be merciful to their unrighteousness. 3. That, if we would have God to write the law in our hearts, we must prepare our hearts for the reception of it. The heart of stone must be hewn by conviction and humiliation for sin (Hos 6:5), the superfluity of naughtiness must be taken off (Jam 1:21), the heart made smooth, and laboured with, that the word may have a place in it. Moses did accordingly hew out the tables of stone, or slate, for they were so slight and thin that Moses carried them both in his hand; and, for their dimensions, they must have been somewhat less, and perhaps not much, than the ark in which they were deposited, which was a yard and quarter long, and three quarters broad. It should seem there was nothing particularly curious in the framing of them, for there was no great time taken; Moses had them ready presently, to take up with him, next morning. They were to receive their beauty, not from the art of man, but from the finger of God. II. Moses must attend again on the top of mount Sinai, and present himself to God there, Exo 34:2. Though the absence of Moses, and his continuance so long on the mount, had lately occasioned their making the golden calf, yet God did not therefore alter his measures, but he shall come up and tarry as long as he had done, to try whether they had learned to wait. To strike an awe upon the people, they are directed to keep their distance, none must come up with him, Exo 34:3. They had said (Exo 32:1), We know not what has become of him, and God will not let them know. Moses, accordingly, rose up early (Exo 34:4) to go to the place appointed, to show how forward he was to present himself before God and loth to lose time. It is good to be early at our devotions. The morning is perhaps as good a friend to the graces as it is to the muses.

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, these general inspectors; for God is the God of order and not of confusion. Observe, 1. Those whom God called by name to this service he filled with the Spirit of God, to qualify them for it, Exo 35:30, Exo 35:31. Skill in secular employments is God's gift, and comes from above, Jam 1:17. From him the faculty is, and the improvement of it. To his honour therefore all knowledge must be devoted, and we must study how to serve him with it. The work was extraordinary which Bezaleel was designed for, and therefore he was qualified in an extraordinary manner for it; thus when the apostles were appointed to be master-builders in setting up the gospel tabernacle they were filled with the Spirit of God in wisdom and understanding. 2. The were appointed, not only to devise, but to work (Exo 35:32), to work all manner of work, Exo 35:35. Those of eminent gifts, that are capable of directing others, must not thing that these will excuse them in idleness. Many are ingenious enough in cutting out work for other people, and can tell what this man and that man should do, but the burdens they ind on others they themselves will not touch with one of their fingers. These will fall under the character of slothful servants. 3. They were not only to devise and work themselves, but they were to teach others, Exo 35:34. Not only had Bezaleel power to command, but he was to take pains to instruct. Those that rule should teach; and those to whom God had given knowledge should be willing to communicate it for the benefit of others, not coveting to monopolize it.

I. The workmen set in without delay. Then they wrought, Exo 36:1. When God had qualified them for the work, then they applied themselves to it. Note, The talents we are entrusted with must not be laid up, but laid out; not hid in a napkin, but traded with. What have we all our gifts for, but to do good with them? They began when Moses called them, Exo 36:2. Even those whom God has qualified for, and inclined to, the service of the tabernacle, yet must wait for a regular call to it, either extraordinary, as that of prophets and apostles, or ordinary, as that of pastors and teachers. And observe who they were that Moses called: Those in whose heart God had put wisdom for this purpose, beyond their natural capacity, and whose heart stirred them up to come to the work in good earnest. Note, Those are to be called to the building of the gospel tabernacle whom God has by his grace made in some measure fit for the work and free to engage in it. Ability and willingness (with resolution) are the two things to be regarded in the call of ministers. Has God given them not only knowledge, but wisdom? (for those that would win souls must be wise, and have their hearts stirred up to come to the work, and not to the honour only; to do it, and not to talk of it only), let them come to it with full purpose of heart to go through with it. The materials which the people had contributed were delivered by Moses to the workmen, Exo 36:3. They could not create a tabernacle, that is, make it out of nothing, nor work, unless they had something to work upon; the people therefore brought the materials and Moses put them into their hands. Precious souls are the materials of the gospel tabernacle; they are built up a spiritual house, Pe1 2:5. To this end they are to offer themselves a free-will offering to the Lord, for his service (Rom 15:16), and they are then committed to the care of his ministers, as builders, to be framed and wrought upon by their edification and increase in holiness, till they all come, like the curtains of the tabernacle, in the unity of the faith, to be a holy temple, Eph 2:21, Eph 2:22; Eph 4:12, Eph 4:13. II. The contributions restrained. The people continued to bring free offerings every morning, Exo 36:3. Note, We should always make it our morning's work to bring our offerings unto the Lord; even the spiritual offerings of prayer and praise, and a broken heart surrendered entirely to God. This is that which the duty of every day requires. God's compassions are new every morning, and so must our duty to him be. Probably there were some that were backward at first to bring their offering, but their neighbours' forwardness stirred them up and shamed them. The zeal of some provoked many. There are those who will be content to follow who yet do not care for leading in a good work. It is best to be forward, but better late than never. Or perhaps some who had offered at first, having pleasure in reflecting upon it, offered more; so far were they from grudging what they had contributed, that they doubled their contribution. Thus, in charity, give a portion to seven, and also to eight; having given much, give more. Now observe, 1. The honesty of the workmen. When they had cut out their work, and found how their stuff held out, and that the people were still forward to bring in more, they went in a body to Moses to tell him that there needed no more contributions, Exo 36:4, Exo 36:5. Had they sought their own things, they had now a fair opportunity of enriching themselves by the people's gifts; for they might have made up their work, and converted the overplus to their own use, as perquisites of their place. But they were men of integrity, that scorned to do so mean a thing as to sponge upon the people, and enrich themselves with that which was offered to the Lord. Those are the greatest cheats that cheat the public. If to murder many is worse than to murder one, by the same rule to defraud communities, and to rob the church or state, is a much greater crime than to pick the pocket of a single person. But these workmen were not only ready to account for all they received, but were not willing to receive more than they had occasion for, lest they should come either into the temptation or under the suspicion of taking it to themselves. These were men that knew when they had enough. 2. The liberality of the people. Though they saw what an abundance was contributed, yet they continued to offer, till they were forbidden by proclamation, Exo 36:6, Exo 36:7. A rare instance! Most need a spur to quicken their charity; few need a bridle to check it, yet these did. Had Moses aimed to enrich himself, he might have suffered them still to bring in their offerings; and when the work was finished might have taken the remainder to himself: but he also preferred the public before his own private interest, and was therein a good example to all in public trusts. It is said (Exo 36:6), The people were restrained from bringing; they looked upon it as a restraint upon them not to be allowed to do more for the tabernacle; such was the zeal of those people, who gave to their power, yea, and beyond their power, praying the collectors with much entreaty to receive the gift, Co2 8:3, Co2 8:4. These were the fruits of a first love; in these last-days charity has grown too cold for us to expect such things from it.

Moses, having done his part of the ceremony, now leaves Aaron and his sons to do theirs. I. They must boil the flesh of their peace-offering, and eat it in the court of the tabernacle, and what remained they must burn with fire, Lev 8:31, Lev 8:32. This signified their thankful consent to the consecration: when God gave Ezekiel his commission, he told him to eat the roll, Eze 3:1, Eze 3:2. II. They must not stir out of the court of the tabernacle for seven days, Lev 8:33. The priesthood being a good warfare, they must thus learn to endure hardness, and to disentangle themselves from the affairs of this life, Ti2 2:3, Ti2 2:4. Being consecrated to their service, they must give themselves wholly to it, and attend continually to this very thing. Thus Christ's apostles were appointed to wait for the promise of the Father, Act 1:4. During this time appointed for their consecration, they were daily to repeat the same sacrifices which were offered the first day, Lev 8:34. This shows the imperfection of the legal sacrifices, which, because they could not take away sin, were often repeated (Heb 10:1, Heb 10:2), but were here repeated seven times (a number of perfection), because they typified that one offering, which perfected for ever those that were sanctified. The work lasted seven days; for it was a kind of creation: and this time was appointed in honour of the sabbath, which, probably, was the last day of the seven, for which they were to prepare during the six days. Thus the time of our life, like the six days, must be our preparation for the perfection of our consecration to God in the everlasting sabbath: they attended day and night (Lev 8:35), and so constant should we be in our meditation on God's law, Psa 1:2. They attended to keep the charge of the Lord: we have every one of us a charge to keep, an eternal God to glorify, an immortal soul to provide for, needful duty to be done, our generation to serve; and it must be our daily care to keep this charge, for it is the charge of the Lord our Master, who will shortly call us to an account about it, and it is at our utmost peril if we neglect it. Keep it that you die not; it is death, eternal death, to betray the trust we are charged with; by the consideration of this we must be kept in awe. Lastly, We are told (Lev 8:36) that Aaron and his sons did all that was commanded. Thus their consecration was completed; and thus they set an example before the people of an exact obedience to the laws of sacrifices now newly given, and then they could with the better grace teach them. Thus the covenant of peace (Num 25:12), of life and peace (Mal 2:5), was made with Aaron and his sons; but after all the ceremonies that were used in their consecration there was one point of ratification which was reserved to be the honour and establishment of Christ's priesthood, which was this, that they were made priests without an oath, but Christ with an oath (Heb 7:21), for neither such priests nor their priesthood could continue, but Christ's is a perpetual and unchangeable priesthood. Gospel ministers are compared to those who served at the altar, for they minister about holy things (Co1 9:13), they are God's mouth to the people and the people's to God, the pastors and teachers Christ has appointed to continue in the church to the end of the world: they seem to be meant in that promise which points at gospel times (Isa 66:21), I will take of them for priests and for Levites. No man may take this honour to himself, but he who upon trial is found to be clothed and anointed by the Spirit of God with gifts and graces to qualify him for it, and who with purpose of heart devotes himself entirely to the service, and is then by the word and prayer (for so every thing is sanctified), and the imposition of the hands of those that give themselves to the word and prayer, set apart to the office, and recommended to Christ as a servant and to the church as a steward and guide. And those that are thus solemnly dedicated to God ought not to depart from his service, but faithfully to abide in it all their days; and those that do so, and continue labouring in the word and doctrine, are to be accounted worthy of double honour, double to that of the Old Testament priests.

We are not told what Moses and Aaron went into the tabernacle to do, Lev 9:23. Some of the Jewish writers say, "They went in to pray for the appearance of the divine glory;" most probably they went in that Moses might instruct Aaron how to do the service that was to be done there - burn incense, light the lamps, set the show-bread, etc., that he might instruct his sons in it. But, when they came out, they both joined in blessing the people, who stood expecting the promised appearance of the divine glory; and it was now (when Moses and Aaron concurred in praying) that they had what they waited for. Note, God's manifestations of himself, of his glory and grace, are commonly given in answer to prayer. When Christ was praying the heavens were opened, Luk 3:21. The glory of God appeared, not while the sacrifices were in offering, but when the priests prayed (as Ch2 5:13), when they praised God, which intimates that the prayers and praises of God's spiritual priests are more pleasing to God than all burnt-offerings and sacrifices. When the solemnity was finished, the blessing pronounced, and the congregation ready to be dismissed, in the close of the day, then God testified his acceptance, which gave them such satisfaction as was well worth waiting for. I. The glory of the Lord appeared unto all the people, Lev 9:23. What the appearance of it was we are not told; no doubt it was such as carried its own evidence along with it. The glory which filled the tabernacle (Exo 40:34) now showed itself at the door of the tabernacle to those who attended there, as a prince shows himself to the expecting crowd, to gratify them. God hereby testified of their gifts, and showed them that he was worthy for whom they should do all this. Note, Those that diligently attend upon God in the way he has appointed shall have such a sight of his glory as shall be abundantly to their satisfaction. Those that dwell in God's house with an eye of faith may behold the beauty of the Lord. II. There came a fire out from before the Lord, and consumed the sacrifice, Lev 9:24. Here the learned bishop Patrick has a very probable conjecture, that Moses and Aaron staid in the tabernacle till it was time to offer the evening sacrifice, which Aaron did, but it is not mentioned, because it was done of course, and it was this which the fire that came out from the Lord consumed. Whether this fire came from heaven, or out of the most holy place, or from that visible appearance of the glory of God which all the people saw, it was a manifest token of God's acceptance of their service, as, afterwards, of Solomon's sacrifice, Ch2 7:1, and Elijah's, Kg1 18:38. 1. This fire did consume (or, as the word is, eat up) the present sacrifice. And two ways this was a testimony of acceptance: - (1.) It signified the turning away of God's wrath from them. God's wrath is a consuming fire; this fire might justly have fastened upon the people, and consumed them for their sins; but its fastening upon the sacrifice, and consuming that, signified God's acceptance of that as an atonement for the sinner. (2.) It signified God's entering into covenant and communion with them: they ate their part of the sacrifice, and the fire of the Lord ate up his part; and thus he did, as it were, sup with them, and they with him, Rev 3:20. 2. This fire did, as it were, take possession of the altar. The fire was thus kindled in God's house, which was to continue as long as the house stood, as we read before, Lev 6:13. This also was a figure of good things to come. The Spirit descended upon the apostles in fire (Act 2:3), so ratifying their commission, as this spoken of here did the priests'. And the descent of this holy fire into our souls to kindle in them pious and devout affections towards 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. That redounds to God's glory which is the work of his own grace in us. Hereby we know that we dwell in God, and God in us, because he hath thus given us of his Spirit, Jo1 4:13. Now henceforward, (1.) All their sacrifices and incense must be offered with this fire. Note, Nothing goes to God but what comes from him. We must have grace, that holy fire, from the God of grace, else we cannot serve him acceptably, Heb 12:28. (2.) The priests must keep it burning with a constant supply of fuel, and the fuel must be wood, the cleanest of fuel. Thus those to whom God has given grace must take heed of quenching the Spirit. III. We are here told how the people were affected with this discovery of God's glory and grace; they received it, 1. With the highest joy: They shouted; so stirring up themselves and one another to a holy triumph, in the assurance now given them that they had God nigh unto them, which is spoken of the grandeur of their nation, Deu 4:7. 2. With the lowest reverence: They fell on their faces, humbly adoring the majesty of that God who vouchsafed thus to manifest himself to them. That is a sinful fear of God which drives us from him; a gracious fear makes us bow before him. Very good impressions were made upon their minds for the present, but they soon wore off, as those commonly do which are made by that which is only sensible; while the influences of faith are durable.

Here is the institution of the feast of pentecost, or weeks, as it is called (Deu 16:9), because it was observed fifty days, or seven weeks, after the passover. It is also called the feast of harvest, Exo 23:16. For as the presenting of the sheaf of first-fruits was an introduction to the harvest, and gave them liberty to put in the sickle, so they solemnized the finishing of their corn-harvest at this feast. 1. Then they offered a handful of ears of barley, now they offered two loaves of wheaten bread, Lev 23:17. This was leavened. At the passover they ate unleavened bread, because it was in remembrance of the bread they ate when they came out of Egypt, which was unleavened; but now at pentecost it was leavened, because it was an acknowledgment of God's goodness to them in their ordinary food, which was leavened. 2. With that sheaf of first-fruits they offered only one lamb for a burnt-offering, but with these loaves of first-fruits they offered seven lambs, two rams, and one bullock, all for a burnt-offering, so giving glory to God, as the Lord of their land and the Lord of their harvest, by whose favour they lived and to whose praise they ought to live. They offered likewise a kid for a sin-offering, so taking shame to themselves as unworthy of the bread they ate, and imploring pardon for their sins, by which they had forfeited their harvest-mercies, and which they had been guilty of in the receiving of them. And lastly, two lambs for a sacrifice of peace-offerings, to beg a blessing upon the corn they had gathered in, which would be neither sure nor sweet to them without that blessing, Hag 1:9. These were the only peace-offerings that were offered on the behalf of the whole congregation, and they were reckoned most holy offerings, whereas other peace-offerings were but holy. All these offerings are here appointed, Lev 23:18-20. 3. That one day was to be kept with a holy convocation, Lev 23:21. It was one of the days on which all Israel was to meet God and one another, at the place which the Lord should choose. Some suggest that whereas seven days were to make up the feast of unleavened bread there was only one day appointed for the feast of pentecost, because this was a busy time of the year with them, and God allowed them speedily to return to their work in the country. This annual feast was instituted in remembrance of the giving of the law upon mount Sinai, the fiftieth day after they came out of Egypt. That was the feast which they were told in Egypt must be observed to God in the wilderness, as a memorial of which ever after they kept this feast. But the period and perfection of this feast was the pouring out of the Spirit upon the apostles on the day of this feast (Act 2:1), in which the law of faith was given, fifty days after Christ our passover was sacrificed for us. And on that day (as bishop Patrick well expresses it) the apostles, having themselves received the first-fruits of the Spirit, begat three thousand souls, through the word of truth, and presented them, as the first-fruits of the Christian church, to God and the Lamb. To the institution of the feast of pentecost is annexed a repetition of that law which we had before (Lev 19:9), by which they were required to leave the gleanings of their fields, and the corn that grew on the ends of the butts, for the poor, Lev 23:22. Probably it comes in here as a thing which the priests must take occasion to remind the people of, when they brought their first-fruits, intimating to them that to obey even in this small matter was better than sacrifice, and that, unless they were obedient, their offerings should not be accepted. It also taught them that the joy of harvest should express itself in charity to the poor, who must have their due out of what we have, as well as God his. Those that are truly sensible of the mercy they receive from God will without grudging show mercy to the poor.

Here is, I. The general institution of the jubilee, Lev 25:8. etc. 1. When it was to be observed: after seven sabbaths of years (Lev 25:8), whether the forty-ninth or fiftieth is a great question among learned men: that it should be the seventh sabbatical year, that is, the forty-ninth (which by a very common form of speech is called the fiftieth), seems to me most probable, and is, I think, made pretty clear and the objections removed by that learned chronologer Calvisius; but this is not a place for arguing the question. Seven sabbaths of weeks were reckoned from the passover to the feast of pentecost (or fiftieth day, for so pentecost signifies), and so seven sabbaths of years from one jubilee to another, and the seventh is called the fiftieth; and all this honour is put upon the sevenths for the sake of God's resting the seventh day from the work of creation. 2. How it was to be proclaimed, with sound of trumpet in all parts of the country (Lev 25:5), both to give notice to all persons of it, and to express their joy and triumph in it; and the word jobel, or jubilee, is supposed to signify some particular sound of the trumpet distinguishable from any other; for the trumpet that gives an uncertain sound is of little service, Co1 14:8. The trumpet was sounded in the close of the day of atonement; thence the jubilee commenced, and very fitly; when they had been humbling and afflicting their souls for sin, then they were made to hear this voice of joy and gladness, Psa 51:8. When their peace was made with God, then liberty was proclaimed; for the removal of guilt is necessary to make way for the entrance of all true comfort, Rom 5:1, Rom 5:2. In allusion to this solemn proclamation of the jubilee, it was foretold concerning our Lord Jesus that he should preach the acceptable year of the Lord, Isa 61:2. He sent his apostles to proclaim it with the trumpet of the everlasting gospel, which they were to preach to every creature. And it stands still foretold that at the last day the trumpet shall sound, which shall release the dead out of the bondage of the grave, and restore us to our possessions. 3. What was to be done in that year extraordinary; besides the common rest of the land, which was observed every sabbatical year (Lev 25:11, Lev 25:12), and the release of personal debts (Deu 15:2, Deu 15:3), there was to be the legal restoration of every Israelite to all the property, and all the liberty, which had been alienated from him since the last jubilee; so that never was any people so secured in their liberty and property (those glories of a people) as Israel was. Effectual care was taken that while they kept close to God these should not only not be taken from them by the violence of others, but not thrown away by their own folly. (1.) The property which every man had in his dividend of the land of Canaan could not be alienated any longer than till the year of jubilee, and then he or his should return to it, and have a title to it as undisputed, and the possession of it as undisturbed, as ever (Lev 25:10, Lev 25:13): "You shall return every man to his possession; so that if a man had sold or mortgaged his estate, or any part of it, it should then return to him or his heirs, free of all charge and encumbrance. Now this was no wrong to the purchaser, because the year of jubilee was fixed, and every man knew when it would come, and made his bargain accordingly. By our law indeed, if lands be granted to a man and his heirs, upon condition that he should never sell or alienate them, the grant is good, but the condition is void and repugnant: Iniquum est ingenuis hominibus (say the lawyers) non esse liberam rerum suarum alienationem - It is unjust to prevent free men from alienating their own possessions. Yet it is agreed in the books that if the king grant lands to a man in fee upon condition he shall not alienate, the condition is good. Now God would show his people Israel that their land was his, and they were his tenants; and therefore he ties them up that they shall not have power to sell, but only to make leases for any term of years, not going beyond the next jubilee. By this means it was provided, [1.] That their genealogies should be carefully preserved, which would be of use for clearing our Saviour's pedigree. [2.] That the distinction of tribes should be kept up; for, though a man might purchase lands in another tribe, yet he could not retain them longer than till the year of jubilee, and then they would revert of course. [3.] That none should grow exorbitantly rich, by laying house to house, and field to field (Isa 5:8), but should rather apply themselves to the cultivating of what they had than the enlarging of their possessions. The wisdom of the Roman commonwealth sometimes provided that no man should be master of above 500 acres. [4.] That no family should be sunk and ruined, and condemned to perpetual poverty. This particular care God took for the support of the honour of that people, and the preserving, not only of that good land to the nation in general, but of every man's share to his family in particular, for a perpetual inheritance, that it might the better typify that good part which shall never be taken away from those that have it. (2.) The liberty which every man was born to, if it were sold or forfeited, should likewise return at the year of jubilee: You shall return every man to his family, Lev 25:10. Those that were sold into other families thereby became strangers to their own; but in this year of redemption they were to return. This was typical of our redemption by Christ from the slavery of sin and Satan, and our restoration to the glorious liberty of the children of God. Some compute that the very year in which Christ died was a year of jubilee, and the last that ever was kept. But, however that be, we are sure it is the Son that makes us free, and then we are free indeed. II. A law upon this occasion against oppression in buying and selling of land; neither the buyer nor the seller must overreach, Lev 25:14-17. In short, the buyer must not give less, nor the seller take more, than the just value of the thing, considered as necessarily returning at the year of jubilee. It must be settled what the clear yearly value of the land was, and then how many years' purchase it was worth till the year of jubilee. But they must reckon only the years of the fruits (Lev 25:15), and therefore must discount for the sabbatical years. It is easy to observe that the nearer the jubilee was the less must the value of the land be. According to the fewness of the years thou shalt diminish the price. But we do not find it so easy practically to infer thence that the nearer the world comes to its period the less value we should put upon the things of it: because the time is short, and the fashion of the world passeth away, let those that buy be as though they possessed not. One would put little value on an old house, that is ready to drop down. All bargains ought to be made by this rule, You shall not oppress one another, nor take advantage of one another's ignorance or necessity, but thou shalt fear thy God. Note, The fear of God reigning in the heart would effectually restrain us from doing any wrong to our neighbour in word or deed; for, though man be not, God is the avenger of those that go beyond or defraud their brethren, Th1 4:6. Perhaps Nehemiah refers to this very law (Neh 5:15), where he tells us that he did not oppress those he had under his power, because of the fear of God. III. Assurance given them that they should be no losers, but great gainers, by observing these years of rest. It is promised, 1. That they should be safe: You shall dwell in the land in safety, Lev 25:18. and again, Lev 25:19. The word signifies both outward safety and inward security and confidence of spirit, that they should be quiet both from evil and from the fear of evil. 2. That they should be rich: You shall eat your fill. Note, If we be careful to do our duty, we may cheerfully trust God with our comfort. 3. That they should not want food convenient that year in which they did neither sow nor reap: I will command my blessing in the sixth year, and it shall bring forth fruit for three years, Lev 25:21. This was, (1.) A standing miracle, that, whereas at other times one year did but serve to bring in another, the productions of the sixth year should serve to bring in the ninth. Note, The blessing of God upon our provision will make a little go a great way, and satisfy even the poor with bread, Psa 132:15. (2.) A lasting memorial of the manna which was given double on the sixth day for two days. (3.) It was intended for an encouragement to all God's people, in all ages, to trust him in the way of duty, and to cast their care upon him. There is nothing lost by faith and self-denial in our obedience.

thou shalt gather the whole assembly of the children of Israel together, &c.--As it was plainly impossible that the whole multitude of the Israelites could do this, a select portion of them must be meant. This party, who laid their hands upon the Levites, are supposed by some to have been the first-born, who by that act, transferred their peculiar privilege of acting as God's ministers to the Levitical tribe; and by others, to have been the princes, who thus blessed them. It appears, from this passage, that the imposition of hands was a ceremony used in consecrating persons to holy offices in the ancient, as, from the example of our Lord and His apostles, it has been perpetuated in the Christian Church.

We have here God's gracious answer to both the foregoing complaints, wherein his goodness takes occasion from man's badness to appear so much the more illustrious. I. Provision is made for the redress of the grievances Moses complains of. If he find the weight of government lie too heavy upon him, though he was a little too passionate in his remonstrance, yet he shall be eased, not by being discarded from the government himself, as he justly might have been if God had been extreme to mark what he said amiss, but by having assistants appointed him, who should be, as the apostle speaks (Co1 12:28), helps, governments (that is, helps in government), not at all to lesson or eclipse his honour, but to make the work more easy to him, and to bear the burden of the people with him. And that this provision might be both agreeable and really serviceable, 1. Moses is directed to nominate the persons, Num 11:16. The people were too hot and heady and tumultuous to be entrusted with the election; Moses must please himself in the choice, that he may not afterwards complain. The number he is to choose is seventy men, according to the number of the souls that went down into Egypt. He must choose such as he knew to be elders, that is, wise and experienced men. Those that had acquitted themselves best, as rulers of thousands and hundreds (Exo 18:25), purchase to themselves now this good degree. "Choose such as thou knowest to be elders indeed, and not in name only, officers that execute their office." We read of the same number of elders (Exo 24:1) that went up with Moses to Mount Sinai, but they were distinguished only for that occasion, these for a perpetuity; and, according to this constitution, the Sanhedrim, or great council of the Jews, which in after ages sat at Jerusalem, and was the highest court of judgment among them, consisted of seventy men. Our Saviour seems to have had an eye to it in the choice of seventy disciples, who were to be assistants to the apostles, Lu. 10. 2. God promises to qualify them. If they were not found fit for the employ, they should be made fit, else they might prove more a hindrance than a help to Moses, Num 11:17. Though Moses had talked too boldly with God, yet God does not therefore break off communion with him; he bears a great deal with us, and we must with one another: I will come down (said God) and talk with thee, when thou art more calm and composed; and I will take of the same spirit of wisdom, and piety, and courage, that is upon thee, and put it upon them. Not that Moses had the less of the Spirit for their sharing, nor that they were hereby made equal with him; Moses was still unequalled (Deu 34:10), but they were clothed with a spirit of government proportionable to their place, and with a spirit of prophecy to prove their divine call to it, the government being a Theocracy. Note, (1.) Those whom God employs in any service he qualifies for it, and those that are not in some measure qualified cannot think themselves duly called. (2.) All good qualifications are from God; every perfect gift is from the Father of lights. II. Even the humour of the discontented people shall be gratified too, that every mouth may be stopped. They are ordered to sanctify themselves (Num 11:18), that is, to put themselves into a posture to receive such a proof of God's power as should be a token both of mercy and judgment. Prepare to meet thy God, O Israel, Amo 4:12. 1. God promises (shall I say?) - he threatens rather, that they shall have their fill of flesh, that for a month together they shall not only be fed, but feasted, with flesh, besides their daily manna; and, if they have not a better government of their appetites than now it appears they have they shall be surfeited with it (Num 11:19, Num 11:20): You shall eat till it come out at your nostrils, and become loathsome to you. See here, (1.) The vanity of all the delights of sense; they will cloy, but not satisfy: spiritual pleasures are the contrary. As the world passes away, so do the lusts of it, Jo1 2:17. What was greedily coveted in a little time comes to be nauseated. (2.) What brutish sins (and worse than brutish) gluttony and drunkenness are; they put a force upon nature, and make that the sickness of the body which should be its health; they are sins that are their own punishments, and yet not the worst that attend them. (3.) What a righteous thing it is with God to make that loathsome to men which they have inordinately lusted after. God could make them despise flesh as much as they had despised manna. 2. Moses objects the improbability of making good this word, Num 11:21, Num 11:22. It is an objection like that which the disciples made, Mar 8:4, Whence can a man satisfy these men? Some excuse Moses here, and construe what he says as only a modest enquiry which way the supply must be expected; but it savours too much of diffidence and distrust of God to be justified. He objects the number of the people, as if he that provided bread for them all could not, by the same unlimited power, provide flesh too. He reckons it must be the flesh either of beasts or fishes, because they are the most bulky animals, little thinking that the flesh of birds, little birds, should serve the purpose. God sees not as man sees, but his thoughts are above ours. He objects the greediness of the people's desires in that word, to suffice them. Note, 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. Moses himself could scarcely forbear saying, Can God furnish a table in the wilderness? when this had become the common cry. No doubt this was his infirmity. 3. God gives a short but sufficient answer to the objection in that question, Has the Lord's hand waxed short? Num 11:23. If Moses had remembered the years of the right hand of the Most High, he would not have started all these difficulties; therefore God reminds him of them, intimating that this objection reflected upon the divine power, of which he himself had been so often, not only the witness, but the instrument. Had he forgotten what wonders the divine power had wrought for that people, when it inflicted the plagues of Egypt, divided the sea, broached the rock, and rained bread from heaven? Had that power abated? Was God weaker than he used to be? Or was he tired with what he had done? Whatever our unbelieving hearts may suggest to the contrary, it is certain, (1.) That God's hand is not short; his power cannot be restrained in the exerting of itself by any thing but his own will; with him nothing is impossible. That hand is not short which measures the waters, metes out the heavens (Isa 40:12), and grasps the winds, Pro 30:4. (2.) That it has not waxed short. He is as strong as ever he was, fainteth not, neither is weary. And this is sufficient to silence all our distrusts when means fail us, Is any thing too hard for the Lord? God here brings Moses to this first principle, sets him back in his lesson, to learn the ancient name of God, The Lord God Almighty, and puts the proof upon the issue: Thou shalt see whether my word shall come to pass or not. This magnifies God's word above all his name, that his works never come short of it. If he speaks, it is done.

Here is, I. The final determination of the controversy concerning the priesthood by a miracle, Num 17:8, Num 17:9. The rods or staves were brought out from the most holy place where they were laid up, and publicly produced before the people; and, while all the rest of the rods remained as they were, Aaron's rod only, of a dry stick, became a living branch, budded, and blossomed, and yielded almonds. In some places there were buds, in others blossoms, in others fruit, at the same time. This was miraculous, and took away all suspicion of a fraud, as if in the night Moses had taken away Aaron's rod, and put a living branch of an almond tree in the room of it; for no ordinary branch would have buds, blossoms, and fruits upon it, all at once. Now, 1. This was a plain indication to the people that Aaron was chosen to the priesthood, and not any other of the princes of the tribes. Thus he was distinguished from them and manifested to be under the special blessing of heaven, which sometimes yields increase where there is neither planting nor watering by the hand of man. Bishop Hall here observes that fruitfulness is the best evidence of a divine call, and that the plants of God's setting, and the boughs cut off from them, will flourish. See Psa 92:12-14. The trees of the Lord, though they seem dry trees, are full of sap. 2. It was a very proper sign to represent the priesthood itself, which was hereby confirmed to Aaron. (1.) That it should be fruitful and serviceable to the church of God. It produced not only blossoms, but almonds; for the priesthood was designed, not only for an honour to Aaron, but for a blessing to Israel. Thus Christ ordained his apostles and ministers that they should go and bring forth fruit, and that their fruit should remain, Joh 15:16. (2.) That there should be a succession of priests. Here were not only almonds for the present, but buds and blossoms promising more hereafter. Thus has Christ provided in his church that a seed should serve him from generation to generation. (3.) That yet this priesthood should not be perpetual, but in process of time, like the branches and blossoms of a tree, should fail and wither. The flourishing of the almond-tree is mentioned as one of the signs of old age, Ecc 12:5. This character was betimes put upon the Mosaic priesthood, which soon became old and ready to vanish away, Heb 8:13. 3. It was a type and figure of Christ and his priesthood: for he is the man, the branch, that is to be a priest upon his throne, as it follows (Zac 6:12); and he was to grow up before God, as this before the ark, like a tender plant, and a root out of a dry ground, Isa 53:2. II. The record of this determination, by the preserving of the rod before the testimony, in perpetuam rei memoriam - that it might be had in perpetual remembrance, Num 17:10, Num 17:11. It is probable that the buds, and blossoms, and fruit, continued fresh; the same divine power that produced them in a night preserved them for ages, at least so long as it was necessary for a token against the rebels. So it was a standing miracle, and the continuance of it was an undeniable proof of the truth of it. Even the leaf of God's trees shall not wither, Psa 1:3. This rod was preserved, as the censers were, to take away their murmurings, that they die not. Note, 1. The design of God in all his providences, both mercies and judgments, and in the memorials of them, is to take away sin, and to prevent it. These things are done, these things written, that we sin not, Jo1 2:1. Christ was manifested to take away sin. 2. What God does for the taking away of sin is done in real kindness to us, that we die not. All the bitter potions he gives, and all the sharp methods he uses with us, are for the cure of a disease which otherwise would certainly be fatal. Bishop Hall observes here that the tables of the law, the pot of manna, and Aaron's rod, were preserved together in or about the ark (the apostle takes notice of them all three together, Heb 9:4), to show to after-ages how the ancient church was taught, and fed, and ruled; and he infers how precious the doctrine, sacraments, and government, of the church are to God and should be to us. The rod of Moses was used in working many miracles, yet we do not find that this was preserved, for the keeping of it would serve only to gratify men's curiosity; but the rod of Aaron, which carried its miracle along with it, was carefully preserved, because that would be of standing use to convince men's consciences, to silence all disputes about the priesthood, and to confirm the faith of God's Israel in his institutions. Such is the difference between the sacraments which Christ has appointed for edification and the relics which men have devised for superstition. III. The outcry of the people hereupon (Num 17:12, Num 17:13): Behold, we die, we perish, we all perish. Shall we be consumed with dying? This may be considered as the language either, 1. Of a repining people quarrelling with the judgments of God, which, by their own pride and obstinacy, they had brought upon themselves. They seem to speak despairingly, as if God was a hard Master, that sought advantage against them, and took all occasions to pick quarrels with them, so that if they trod every so little awry, if they stepped ever so little beyond their bounds, they must die, they must perish, they must all perish, basely insinuating that God would never be satisfied with their blood and ruin, till he had made an end of them all and they were consumed with dying. Thus they seem to be like a wild bull in a net, full of the fury of the Lord (Isa 51:20), fretting that God was too hard for them and that they were forced to submit, which they did only because they could not help it. Note, It is a very wicked thing to fret against God when we are in affliction, and in our distress thus to trespass yet more. If we die, if we perish, it is owing to ourselves, and the blame will lie upon our own heads. Or, 2. Of a repenting people. Many interpreters take it as expressing their submission: "Now we see that it is the will of God we should keep our distance, and that it is at our peril if we draw nearer than is appointed. We submit to the divine will in this appointment; we will not contend any more, lest we all perish:" and they engage Moses to intercede for them, that they may not be all consumed with dying. Thus the point was gained, and in this matter God quite took away their murmurings, and henceforward they acquiesced. Note, When God judges he will overcome, and, one way or other, will oblige the most obstinate gainsayers to confess their folly sooner or later, and that wherein they dealt proudly he was above them. Vicisti Galilaee - O Galilaean, thou hast conquered!

Here, I. Moses prays for a successor. When God had told him that he must die, though it appears elsewhere that he solicited for a reprieve for himself (Deu 3:24, Deu 3:25), yet, when this could not be obtained, he begged earnestly that the work of God might be carried on, though he might not have the honour of finishing it. Envious spirits do not love their successors, but Moses was not one of these. We should concern ourselves, both in our prayers and in our endeavours, for the rising generation, that religion may flourish, and the interests of God's kingdom among men may be maintained and advanced, when we are in our graves. In this prayer Moses expresses, 1. A tender concern for the people of Israel: That the congregation of the Lord be not as sheep which have no shepherd. Our Saviour uses this comparison in his compassions for the people when they wanted good ministers, Mat 9:36. Magistrates and ministers are the shepherds of a people; if these be wanting, or be not as they should be, people are apt to wander and be scattered abroad, are exposed to enemies, and in danger of wanting food and of hurting one another, as sheep having no shepherd. 2. A believing dependence upon God, as the God of the spirits of all flesh. He is both the former and the searcher of spirits, and therefore can either find men fit or make them fit to serve his purposes, for the good of his church. Moses prays to God, not to send an angel, but to set a man over the congregation, that is, to nominate and appoint one whom he would qualify and own as ruler of his people Israel. Before God gave this blessing to Israel, he stirred up Moses to pray for it: thus Christ, before he sent forth his apostles, called to those about him to pray the Lord of the harvest that he would send forth labourers into his harvest, Mat 9:38. II. God, in answer to his prayer, appoints him a successor, even Joshua, who had long since 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 is the man whom God pitches upon to succeed Moses: A man in whom is the Spirit, the Spirit of grace (he is a good man, fearing God and hating covetousness, and acting from principle), the spirit of government (he is fit to do the work and discharge the trusts of his place), a spirit of conduct and courage; and he had also the spirit of prophecy, for the Lord often spoke unto him, Jos 4:1; Jos 6:2; Jos 7:10. Now here, 1. God directs Moses how to secure the succession to Joshua. (1.) He must ordain him: Lay thy hand upon him, Num 27:18. This was done in token of Moses' transferring the government to him, as the laying of hands on the sacrifice put the offering in the place and stead of the offerer; also in token of God's conferring the blessing of the Spirit upon him, which Moses obtained by prayer. It is said (Deu 34:9), Joshua was full of the spirit of wisdom, for Moses had laid his hands on him. This rite of imposing hands we find used in the New Testament in the setting apart of gospel ministers, denoting a solemn designation of them to the office and an earnest desire that God would qualify them for it and own them in it. It is the offering of them to Christ and his church for living sacrifices. (2.) He must present him to Eleazar and the people, set him before them, that they might know him to be designed of God for this great trust and consent to that designation. (3.) He must give him a charge, v. 19. He must be charged with the people of Israel, who were delivered into his hand as sheep into the hand of a shepherd, and for whom he must be accountable. He must be strictly charged to do his duty to them; though they were under his command, he was under God's command, and from him must receive charge. The highest must know that there is a higher than they. This charge must be given him in their sight, that it might be the more affecting to Joshua, and that the people, seeing the work and care of their prince, might be the more engaged to assist and encourage him. (4.) He must put some of his honour upon him, Num 27:20. Joshua at the most had but some of the honour of Moses, and in many instances came short of him; but this seems to be meant of his taking him now, while he lived, into partnership with him in the government and admitting him to act with authority as his assistant. It is an honour to be employed for God and his church; some of this honour must be put upon Joshua, that the people, being used to obey him while Moses lived, might the more cheerfully do it afterwards. (5.) He must appoint Eleazar the high priest, with this breast-plate of judgment, to be his privy-council (Num 27:21): He shall stand before Eleazar, by him to consult the oracle, ready to receive and observe all the instructions that should be given him by it. This was a direction to Joshua. Though he was full of the Spirit, and had all this honour put upon him, yet he must do nothing without asking counsel of God, not leaning to his own understanding. It was also a great encouragement to him. To govern Israel, and to conquer Canaan, were two hard tasks, but God assures him that in both he should be under a divine conduct; and in every difficult case God would advise him to that which should be for the best. Moses had recourse to the oracle of God himself, but Joshua and the succeeding judges must use the ministry of the high priest, and consult the judgment of urim, which, the Jews say, might not be enquired of but by the king or the head of the sanhedrim, or by the agent or representative of the people, for them, and in their name. Thus the government of Israel was now purely divine, for both the designation and direction of their princes were entirely so. At the word of the priest, according to the judgment of urim, Joshua and all Israel must go out and come in; and no doubt God, who thus guided, would preserve both their going out and their coming in. Those are safe, and may be easy, that follow God, and in all their ways acknowledge him. 2. Moses does according to these directions, Num 27:22, Num 27:23. He cheerfully ordained Joshua, (1.) Though it was a present lessening to himself, and amounted almost to a resignation of the government. He was very willing that the people should look off from him, and gaze on the rising sun. (2.) Though it might appear a perpetual slur upon his family. It would not have been so much his praise if he had thus resigned his honour to a son of his own; but with his own hands first to ordain Eleazar high priest, and then Joshua, one of another tribe, chief ruler, while his own children had no preferment at all, but were left in the rank of common Levites, this was such an instance of self-denial and submission to the will of God as was more his glory than the highest advancement of his family could have been; for it confirms his character as the meekest man upon earth, and faithful to him that appointed him in all his house. This (says the excellent bishop Patrick) shows him to have had a principle which raised him above all other lawgivers, who always took care to establish their families in some share of that greatness which they themselves possessed; but hereby it appeared that Moses acted not from himself, because he acted not for himself.

Here is, I. The appointment of the pass-over sacrifices; not that which was the chief, the paschal lamb (sufficient instructions had formerly been given concerning that), but those which were to be offered upon the seven days of unleavened bread, which followed it, Num 28:17-25. The first and last of those seven days were to be sanctified as sabbaths, by a holy rest and a holy convocation, and on each of the seven days they were to be liberal in their sacrifices, in token of their great and constant thankfulness for their deliverance out of Egypt: Two bullocks, a ram, and seven lambs. A gospel conversation, in gratitude for Christ our passover who was sacrificed, is called the keeping of this feast (Co1 5:8); for it is not enough that we purge out the leavened bread of malice and wickedness, but we must offer the bread of our God, even the sacrifice of praise, continually, and continue herein unto the end. 2. The sacrifices are likewise appointed which were to be offered at the feast of pentecost, here called the day of the first-fruits, Num 28:26. In the feast of unleavened bread they offered a sheaf of their first-fruits of barley (which with them was first ripe) to the priest (Lev 23:10), as an introduction to the harvest; but now, about seven weeks after, they were to bring a new meat-offering to the Lord, at the end of harvest, in thankfulness to God, who had not only given, but preserved to their use, the kindly fruits of the earth, so as that in due time they did enjoy them. It was at this feast that the Spirit was poured out (Act 2:1, etc.), and thousands were converted by the preaching of the apostles, and were presented to Christ, to be a kind of first-fruits of his creatures. The sacrifice that was to be offered with the loaves of the first-fruits was appointed, Lev 23:18. But over and above, besides that and besides the daily offerings, they were to offer two bullocks, one ram, and seven lambs, with a kid for a sin-offering, Num 28:27-30. When God sows plentifully upon us he expects to reap accordingly from us. Bishop Patrick observes that no peace-offerings are appointed in this chapter, which were chiefly for the benefit of the offerers, and therefore in them they were left more to themselves; but burnt-offerings were purely for the honour of God, were confessions of his dominion, and typified evangelical piety and devotion, by which the soul is wholly offered up to God in the flames of holy love; and sin-offerings were typical of Christ's sacrifice of himself, by which we and our services are perfected and sanctified.

Moses here reminds them of the happy constitution of their government, which was such as might make them all safe and easy if it was not their own fault. When good laws were given them good men were entrusted with the execution of them, which, as it was an instance of God's goodness to them, so it was of the care of Moses concerning them; and, it should seem, he mentions it here to recommend himself to them as a man that sincerely sought their welfare, and so to make way for what he was about to say to them, wherein he aimed at nothing but their good. In this part of his narrative he insinuates to them, I. That he greatly rejoiced in the increase of their numbers. He owns the accomplishment of God's promise to Abraham (Deu 1:10): You are as the stars of heaven for multitude; and prays for the further accomplishment of it (Deu 1:11): God make you a thousand times more. This prayer comes in in a parenthesis, and a good prayer prudently put in cannot be impertinent in any discourse of divine things, nor will a pious ejaculation break the coherence, but rather strengthen and adorn it. But how greatly are his desires enlarged when he prays that they might be made a thousand times more than they were! We are not straitened in the power and goodness of God, why should we be straitened in our own faith and hope, which ought to be as large as the promise? larger they need not be. It is from the promise that Moses here takes the measures of his prayer: The Lord bless you as he hath promised you. And why might he not hope that they might become a thousand times more than they were now when they were now ten thousand times more than they were when they went down into Egypt, about 250 years ago? Observe, When they were under the government of Pharaoh the increase of their numbers was envied, and complained of as a grievance (Exo 1:9); but now, under the government of Moses, it was rejoiced in, and prayed for as a blessing. The consideration of this might give them occasion to reflect with shame upon their own folly when they had talked of making a captain and returning to Egypt. II. That he was not ambitious of monopolizing the honour of the government, and ruling them himself alone, as an absolute monarch, Deu 1:9. Though he was a man as well worthy of that honour, and as well qualified for the business, as ever any man was, yet he was desirous that others might be taken in as assistants to him in the business and consequently sharers with him in the honour: I cannot myself alone bear the burden, Deu 1:12. Magistracy is a burden. Moses himself, though eminently gifted for it, found it lay heavily on his shoulders; nay, the best magistrates complain most of the burden, and are most desirous of help, and most afraid of undertaking more than they can perform. III. That he was not desirous to prefer his own creatures, or such as should underhand have a dependence upon him; for he leaves it to the people to choose their own judges, to whom he would grant commissions, not durant bene placito - to be turned out when he pleased; but quam diu se bene gesserint - to continue so long as they approved themselves faithful. Take you wise men, that are known to be so among your tribes, and I will make them rulers, Deu 1:13. Thus the apostles directed the multitude to choose overseers of the poor, and then they ordained them,. Act 6:3, Act 6:6. He directs them to take wise men and understanding, whose personal merit would recommend them. The rise and origin of this nation were so late that none of them could pretend to antiquity of race, and nobility of birth, above their brethren; and, having all lately come out of slavery in Egypt, it is probable that one family was not much richer than another; so that their choice must be directed purely by the qualifications of wisdom, experience, and integrity. "Choose those," says Moses, "whose praise is in your tribes, and with all my heart I will make them rulers." We must not grudge that God's work be done by other hands than ours, provided it be done by good hands. IV. That he was in this matter very willing to please the people; and, though he did not in any thing aim at their applause, yet in a thing of this nature he would not act without their approbation. And they agreed to the proposal: The thing which thou hast spoken is good, Deu 1:14. This he mentions to aggravate the sin of their mutinies and discontents after this, that the government they quarrelled with was what they themselves had consented to; Moses would have pleased them if they would have been pleased. V. That he aimed to edify them as well as to gratify them; for, 1. He appointed men of good characters (Deu 1:15), wise men and men known, men that would be faithful to their trust and to the public interest. 2. He gave them a good charge, Deu 1:16, Deu 1:17. Those that are advanced to honour must know that they are charged with business, and must give account another day of their charge. (1.) He charges them to be diligent and patient: Hear the causes. Hear both sides, hear them fully, hear them carefully; for nature has provided us with two ears, and he that answereth a matter before he heareth it, it is folly and shame to him. The ear of the learner is necessary to the tongue of the learned, Isa 50:4. (2.) To be just and impartial: Judge righteously. Judgment must be given according to the merits of the cause, without regard to the quality of the parties. The natives must not be suffered to abuse the strangers any more that the strangers to insult the natives or to encroach upon them; the great must not be suffered to oppress the small, nor to crush them, any more than the small, to rob the great, or to affront them. No faces must be known in judgment, but unbribed unbiased equity must always pass sentence. (3.) To be resolute and courageous: "You shall not be afraid of the face of man; be not overawed to do an ill thing, either by the clamours of the crowd or by the menaces of those that have power in their hands." And he gave them a good reason to enforce this charge: "For the judgment is God's. You are God's viceregents, you act for him, and therefore must act like him; you are his representatives, but if you judge unrighteously, you misrepresent him. The judgment is his, and therefore he will protect you in doing right, and will certainly call you to account if you do wrong." 3. He allowed them to bring all difficult cases to him, and he would always be ready to hear and determine, and to make both the judges and the people easy. Happy art thou. O Israel! in such praise as Moses was.

Here, I. Moses reminds them of the agreement of both the parties that were now treating, in the mediation of Moses. 1. Here is the consternation that the people were put into by that extreme terror with which the law was given. They owned that they could not bear it any more: "This great fire will consume us; this dreadful voice will be fatal to us; we shall certainly die if we hear it any more," Deu 5:25. They wondered that they were not already struck dead with it, and took it for an extraordinary instance of the divine power and goodness, not only that they were thus spoken to, but that they were enabled to bear it. For who ever heard the voice of the living God, as we have, and lived? God's appearances have always been terrible to man, ever since the fall: but Christ, having taken away sin, invites us to come boldly to the throne of grace. 2. Their earnest request that God would henceforth speak to them by Moses, with a promise that they would hear what he said as from God himself, and do it, Deu 5:27. It seems by this, (1.) That they expected to receive further commands from God and were willing to hear more from him. (2.) That they thought Moses able to bear those discoveries of the divine glory which they by reason of guilt were sensible of their inability to stand up under. They believed him to be a favourite of Heaven, and also one that would be faithful to them; yet at other times they murmured at him, and but a little before this were ready to stone him, Exo 17:4. See how men's convictions correct their passions. (3.) That now they were in a good mind, under the strong convictions of the word they heard. Many have their consciences startled by the law that have them not purified; fair promises are extorted from them, but no good principles fixed and rooted in them. 3. God's approbation of their request. (1.) He commends what they said, Deu 5:28. They spoke it to Moses, but God took notice of it; for there is not a word in our tongue but he knows it. He acknowledges, They have well said. Their owning the necessity of a mediator to deal between them and God was well said. Their desire to receive further directions from God by Moses, and their promise to observe what directions should be given them, were well said. And what is well said shall have its praise with God, and should have with us. What is good, as far as it goes, let it be commended. (2.) He wishes they were but sincere in it: O that there were such a heart in them! Deu 5:29. [1.] Such a heart as they should have, a heart to fear God, and keep his commandments for ever. Note, The God of heaven is truly and earnestly desirous of the welfare and salvation of poor sinners. He has given abundant proof that he is so: he gives us time and space to repent, by his mercies invites us to repentance, and waits to be gracious; he has sent his Son to redeem us, published a general offer of pardon and life, promised his Spirit to those that pray for him, and has said and sworn that he has no pleasure in the ruin of sinners. [2.] Such a heart as they now had, or one would think they had. Note, It would be well with many if there were always such a heart in them as there seems to be sometimes, when they are under conviction of sin, or the rebukes of Providence, or when they come to look death in the face: How gracious will they be when these pangs come upon them! O that there were always such a heart in them! (3.) He appoints Moses to be his messenger to them, to receive the law from his mouth and to communicate it to them, Deu 5:31. Here the matter was settled by consent of both parties that God should hence-forward speak to us by men like ourselves, by Moses and the prophets, by the apostles and the evangelists, and, if we believe not these, neither should we be persuaded though God should speak to us as he did to Israel at Mount Sinai, or send expresses from heaven or hell. II. Hence he infers a charge to them to observe and do all that God had commanded them, Deu 5:32, Deu 5:33. Seeing God had shown himself so tender of them, and so willing to consider their frame and gratify them in what they desired, and withal so ready to make the best of them, - seeing they themselves had desired to have Moses for their teacher, who was now teaching them, - and seeing they had promised so solemnly, and under the influence of so many good causes and considerations, that they would hear and do, he charges them to walk in all the ways that God had commanded them, assuring them that it would be highly for their advantage to do so. The only way to be happy is to be holy. Say to the righteous, It shall be well with them.

Here we have, I. The blessings of Zebulun and Issachar put together, for they were both the sons of Jacob by Leah, and by their lot in Canaan they were neighbours; it is foretold, 1. That they should both have a comfortable settlement and employment, Deu 33:18. Zebulun must rejoice, for he shall have cause to rejoice; and Moses prays that he may have cause in his going out, either to war (for Zebulun jeoparded their lives in the high places of the field, Jdg 5:18), or rather to sea, for Zebulun was a haven of ships, Gen 49:13. And Issachar must rejoice in his tents, that is, in his business at home, his husbandry, to which the men of that tribe generally confined themselves, because they saw that rest was good, and when the sea was rough the land was pleasant, Gen 49:14, Gen 49:15. Observe here, (1.) That the providence of God, as it variously appoints the bounds of men's habitation, some in the city and some in the country, some in the seaports and some in the inland towns, so it wisely disposes men's inclinations to different employments for the good of the public, as each member of the body is situated and qualified for the service of the whole. The genius of some men leads them to a book, of others to the sea, of others to the sword; some are inclined to rural affairs, others to trade, and some have a turn for mechanics; and it is well it is so. If the whole body were an eye, where were the hearing? Co1 12:17. It was for the common good of Israel that the men of Zebulun were merchants and that the men of Issachar were husbandmen. (2.) That whatever our place and business are it is our wisdom and duty to accommodate ourselves to them, and it is a great happiness to be well pleased with them. Let Zebulun rejoice in his going out; let him thank God for the gains and make the best of the losses and inconveniences of his merchandise, and not despise the meanness, nor envy the quietness, of Issachar's tents. Let Issachar rejoice in his tents, let him be well pleased with the retirements and content with the small profits of his country seats, and not grudge that he has not Zebulun's pleasure of travelling and profit of trading. Every business has both its conveniences and inconveniences, and therefore whatever Providence has made our business we ought to bring our minds to it; and it is really a great happiness, whatever our lot is, to be easy with it. This is the gift of God, Ecc 5:19. 2. That they should both be serviceable in their places to the honour of God and the interests of religion in the nation (Deu 33:19): They shall call the people to the mountain, that is, to the temple, which Moses foresaw should be built upon a mountain. I see not why this should be confined (as it is by most interpreters) to Zebulun; if both Zebulun and Issachar received the comforts of their respective employments, why may we not suppose that they both took care to give God the glory of them? Two things they shall do for God: - (1.) They shall invite others to his service. Call the people to the mountain. [1.] Zebulun shall improve his acquaintance and commerce with the neighbouring nations, to whom he goes out, for this noble purpose, to propagate religion among them, and to invite them into the service of the God of Israel. Note, Men of great business, or large conversation, should wisely and zealously endeavour to recommend the practice of serious godliness to those with whom they converse and among whom their business lies. Such are blessed, for they are blessings. It were well if the enlargement of trade with foreign countries might be made to contribute to the spreading of the gospel. This prophecy concerning Zebulun perhaps looks as far as the preaching of Christ and his apostles, which began in the land of Zebulun (Mat 4:14, Mat 4:15); then they called the people to the mountain, that is, to the kingdom of the Messiah, which is called the mountain of the Lord's house, Isa 2:2. [2.] Issachar that tarries at home, and dwells in tents, shall call upon his neighbours to go up to the sanctuary at the times appointed for their solemn feasts, either because they should be more zealous and forward than their neighbours (and it has been often observed that though those that with Zebulun dwell in the haven of ships, which are places of concourse, have commonly more of the light of religion, those that with Issachar dwell in tents in the country have more of the life and heat of it), and may therefore with their zeal provoke those to a holy emulation that have more knowledge (Psa 122:1); or because they were more observant of the times appointed for their feasts than others were. One of the Chaldee paraphrasts reads the foregoing verse, Rejoice, Issachar, in the tents of thy schools, supposing they would many of them be scholars, and would use their learning for that purpose, according to the revolutions of the year, to give notice of the times of the feasts; for almanacs were not then so common as they are now. And Onkelos more particularly, Rejoice, Issachar, when thou goest to compute the times of the solemnities at Jerusalem; for then the tribes of Israel shall be gathered to the mountain of the house of the sanctuary. So he reads the beginning of this verse; and many think this is the meaning of that character of the men of Issachar in David's time, That they had understanding of the times to know what Israel ought to do, Ch1 12:32. And the character which follows (v. 33) of the men of Zebulun, that they were such as went forth to battle, expert in war, perhaps may explain the blessing of that tribe here. Note, Those that have not opportunity as Zebulun had of bringing into the church those that are without may yet be very serviceable to its interest by helping to quicken, encourage, and build up, those that are within. And it is good work to call people to God's ordinances, to put those in remembrance that are forgetful, and to stir up those that are slothful, who will follow, but care not to lead. (2.) They shall not only invite others to the service of God, but they shall abound in it themselves: There they shall offer sacrifices of righteousness. They shall not send others to the temple and stay at home themselves, under pretence that they cannot leave their business; but, when they stir up others to go speedily to pray before the Lord, they shall say, We will go also, as it is Zac 8:21. Note, The good we exhort others to we should ourselves be examples of. And, when they come to the temple, they shall not appear before the Lord empty, but shall bring for the honour and service of God according as he has prospered them, Co1 16:2. [1.] It is here foretold that both these tribes should grow rich. Zebulun that goes abroad shall suck of the abundance of the seas, which are full breasts to the merchants, while Issachar, that tarries at home, shall enrich himself with treasures hid in the sands, either the fruits of the earth or the underground treasures of metals and minerals, or (because the word for sand here signifies properly the sand of the sea) the rich things thrown up by the sea, for the lot of Issachar reached to the sea-side. Perhaps their success in calling the people to the mount is intimated by their sucking of the abundance of the seas, for we have a like phrase used for the bringing in of the nations to the church (Isa 60:5), The abundance of the sea shall be converted unto thee, and (Deu 33:16), Thou shalt suck the milk of the Gentiles. It is foretold, [2.] That these tribes, being thus enriched, should consecrate their gain unto the Lord, and their substance unto the Lord of the whole earth, Mic 4:13. The merchandise of Zebulun, and the hire of Issachar, shall be holiness to the Lord (Isa 23:18), for thereof they shall offer sacrifices of righteousness, that is, sacrifices according to the law. Note, We must serve and honour God with what we have; and where he sows plentifully he expects to reap accordingly. Those that suck of the abundance of the seas, and of the treasures hid in the sand, ought to offer sacrifices of righteousness proportionable. II. The blessing of the tribe of Gad comes next, Deu 33:20, Deu 33:21. This was one of the tribes that was already seated on that side Jordan where Moses now was. Now, 1. He foretels what this tribe would be, Deu 33:20. (1.) That it would be enlarged, as at present it had a spacious allotment; and he gives God the glory both of its present and of its future extent: Blessed be he that enlargeth Gad. We find how this tribe was enlarged by their success in a war which it seems they carried on very religiously against the Hagarites, Ch1 5:19, Ch1 5:20, Ch1 5:22. Note, God is to have the glory of all our enlargements. (2.) That it would be a valiant and victorious tribe, would, if let alone, dwell secure and fearless as a lion; but, if provoked, would, like a lion, tear the arm with the crown of the head; that is, would pull in pieces all that stood in his way, both the arm (that is, the strength) and the crown of the head (that is, the policy and authority) of his enemies. In David's time there were Gadites whose faces were as the faces of lions, Ch1 12:8. Some reckon Jehu to be of this tribe, because the first mention we have of him is at Ramoth Gilead, which belonged to Gad, and they think this may refer to his valiant acts. 2. He commends this tribe for what they had done and were now doing, Deu 33:21. (1.) They had done very wisely for themselves, when they chose their lot with the first, in a country already conquered: He provided the first part for himself; though he had a concern for his brethren, yet his charity began at home, and he was willing to see himself first served, first settled. The Gadites were the first and most active movers for an allotment on that side Jordan, and therefore are still mentioned before the Reubenites in the history of that affair, Num 32:2. And thus, while the other tribes had their portion assigned them by Joshua the conqueror, Gad and his companions had theirs from Moses the law-giver, and in it they were seated by law; or (as the word is) covered or protected by a special providence which watched over those that were left behind, while the men of war went forward with their brethren. Note, Men will praise thee when thou doest well for thyself (when thou providest first for thyself, as Gad did), Psa 49:18. And God will praise thee when thou doest well for thy soul, which is indeed thyself, and providest the first part for that in a portion from the law-giver. (2.) They were now doing honestly and bravely for their brethren; for they came with the heads of the people, before whom they went armed over Jordan, to execute the justice of the Lord upon the Canaanites, under the conduct of Joshua, to whom we afterwards find they solemnly vowed obedience, Jos 1:12, Jos 1:16. This was what they undertook to do when they had their lot assigned them, Num 32:27. This they did, Jos 4:12. And, when the wars of Canaan were ended, Joshua dismissed them with a blessing, Jos 22:7. Note, It is a blessed and honourable thing to be helpful to our brethren in their affairs, and particularly to assist in executing the justice of the Lord by suppressing that which is provoking to him: it was this that was counted to Phinehas for righteousness.

We may well imagine how busy Joshua and all the men of war were while they were passing over Jordan, when besides their own marching into an enemy's country, and in the face of the enemy, which could not but occasion them many thoughts of hear, they had their wives, and children, and families, their cattle, and tents, and all their effects, bag and baggage, to convey by this strange and untrodden path, which we must suppose either very muddy or very stony, troublesome to the weak and frightful to the timorous, the descent to the bottom of the river and the ascent out of it steep, so that every man must needs have his head full of care and his hands full of business, and Joshua more than any of them. And yet, in the midst of all his hurry, care must be taken to perpetuate the memorial of this wonderous work of God, and this care might not be adjourned to a time of greater leisure. Note, How much soever we have to do of business for ourselves and our families, we must not neglect nor omit what we have to do for the glory of God and the serving of his honour, for that is our best business. Now, I. God gave orders for the preparing of this memorial. Had Joshua done it without divine direction, it might have looked like a design to perpetuate his own name and honour, nor would it have commanded so sacred and venerable a regard from posterity as now, when god himself appointed it. Note, God's works of wonder ought to be kept in everlasting remembrance, and means devise for the preserving of the memorial of them. Some of the Israelites that passed over Jordan perhaps were so stupid, and so little affected with this great favour of God to them, that they felt no concern to have it remembered; while others, it may be, were so much affected with it, and had such deep impressions made upon them by it, that they thought there needed no memorial of it to be erected, the heart and tongue of every Israelite in every age would be a living lasting monument of it. But God, knowing their frame, and how apt they had been soon to forget his works, ordered an expedient for the keeping of this in remembrance to all generations, that those who could not, or would not, read the record of it in the sacred history, might come to the knowledge of it by the monument set up in remembrance of it, of which the common tradition of the country would be an explication; it would likewise serve to corroborate the proof of the matter of fact, and would remain a standing evidence of it to those who in after-ages might question the truth of it. A monument is to be erected, and, 1. Joshua, as chief captain, must five direction about it (v. 1): When all the people had clean passed over Jordan, not even the feeble, that were the hindmost of them, left behind, so that God had done his work completely, and every Israelite got safe into Canaan, then God spoke unto Joshua to provide materials for this monument. It is the pious conjecture of the learned bishop Patrick that Joshua had gone into some place of retirement to return thanks immediately for this wonderful mercy, and then god met him, and spoke thus to him. Or, perhaps, it was by Eleazar the priest that God gave these and other instructions to Joshua; for, though he is not mentioned here, yet, when Joshua was ordained by the imposition of hands to this great trust, god appointed that Eleazar should ask counsel for him after the judgment of Urim, and at his word Joshua and all the children of Israel must go out and come in, Num 27:21. 2. One man out of each tribe, and he a chosen man, must be employed to prepare materials for this monument, that each tribe might have the story told them by one of themselves, and each tribe might contribute something to the glory of God thereby (Jos 4:2, Jos 4:4): Out of ever tribe a man. Not the Levites only, but every Israelite must, in his place, help to make known to the sons of men God's mighty acts, Psa 145:12. The two tribes, though seated already in their possession, yet, sharing in the mercy, must lend a hand to the memorial of it. 3. The stones that must be set up for this memorial are ordered to be taken out of the midst of the cannel (where, probably, there lay abundance of great stones), and as near as might be from the very place where the priests stood with the ark, Jos 4:3, Jos 4:5. This intended monument deserved to be made of stones curiously cut with the finest and most exquisite art, but these stones out of the bottom of the river were more natural and more apt indications of the miracle. let posterity know by this that Jordan was driven back, for these very stones were then fetched out of it. In the institution of signs, God always chose that which was most proper and significant, rather than that which is pompous or curious; for God hath chosen the foolish things of the world. These twelve men, after they got over Jordan, must be sent back to the place where the ark stood, being permitted to come near it (which others might not) for this service: "Pass over before the ark (Jos 4:5), that is, into the presence of the ark, which now stands in the midst of Jordan, and thence fetch these stones." 4. the use of these stones is here appointed for a sign (Jos 4:6), a memorial, Jos 4:7. They would give occasion to the children to ask their parents in time to come, How came these stones hither? (probably the land about not being stony), and then the parents would inform them, as they themselves had been informed, that in this place Jordan was divided by the almighty power of God, to give Israel passage into Canaan, as Joshua enlarges on this head, v. 22, etc. II. According to these orders the thing was done. 1. Twelve stones were taken up out of the midst of Jordan, and carried in the sight of the people to the place where they had their head-quarters that night, v. 8. It is probable that the stones they took were as big as they could well carry, and as near as might be of a size and shape. But whether they went away with them immediately to the place, of whether they staid to attend the ark, and kept pace with the solemn procession of that, to grace its triumphant entry in to Canaan, is not certain. By these stones which they were ordered to take up God did, as it were, give them livery and seisin of this good land; it is all their own, let them enter and take possession; therefore what these twelve did the children of Israel are said to do (v. 8), because they were the representatives of their respective tribes. In allusion to this, we may observe that when the Lord Jesus, our Joshua, having overcome the sharpness of death and dried up that Jordan, had opened the kingdom of heaven to all believers, he appointed his twelve apostles according to the number of the tribes of Israel, by the memorial of the gospel to transmit the knowledge of this to remote places and future ages. 2. Other twelve stones (probably much larger than the other, for we read not that they were each of them one man's load) were set up in the midst of Jordan (v. 9), piled up so high in a heap or pillar as that the top of it might be seen above the water when the river was low, or seen in the water when it was clear, or at least the noise of commotion of the water passing over it would be observable, and the bargemen would avoid it, as they do a rock. Some way or other, it is likely, it was discernible, so as to notify the very place where the ark stood, and to serve for a duplicate to the other monument, which was to set up on dry land in Gilgal, for the confirming of its testimony and the preserving of its tradition. The sign being doubled, no doubt the thing was certain.

When it is said the land had rest eighty years, some think it meant chiefly of that part of the land which lay eastward on the banks of Jordan, which had been oppressed by the Moabites; but it seems, by this passage here, that the other side of the country which lay south-west was in that time infested by the Philistines, against whom Shamgar made head. 1. It seems Israel needed deliverance, for he delivered Israel; how great the distress was Deborah afterwards related in her song (Jdg 5:6), that in the days of Shamgar the highways were unoccupied, etc.; that part of the country which lay next to the Philistines was so infested with plunderers that people could not travel the roads in safety, but were in danger of being set upon and robbed, nor durst they dwell in the unguarded villages, but were forced to take shelter in the fortified cities. 2. God raised him up to deliver them, as it should seem, while Ehud was yet living, but superannuated. So inconsiderable were the enemies for number that it seems the killing of 600 of them amounted to a deliverance of Israel, and so many he slew with an ox-goad, or, as some read it, a plough-share. It is probable that he was himself following the plough when the Philistines made an inroad upon the country to ravage it, and God put it into his heart to oppose them; the impulse being sudden and strong, and having neither sword nor spear to do execution with, he took the instrument that was next at hand, some of the tools of his plough, and with that killed so many hundred men and came off unhurt. See here, (1.) That God can make those eminently serviceable to his glory and his church's good whose extraction, education, and employment, are very mean and obscure. He that has the residue of the Spirit could, when he pleased, make ploughmen judges and generals, and fishermen apostles. (2.) It is no matter how weak the weapon is if God direct and strengthen the arm. An ox-goad, when God pleases, shall do more than Goliath's sword. And sometimes he chooses to work by such unlikely means, that the excellency of the power may appear to be of God.

Elkanah had gently reproved Hannah for her inordinate grief, and here we find the good effect of the reproof. I. It brought her to her meat. She ate and drank, Sa1 1:9. She did not harden herself in sorrow, nor grow sullen when she was reproved for it; but, when she perceived her husband uneasy that she did not come and eat with them, she cheered up her own spirits as well as she could, and came to table. it is as great a piece of self-denial to control our passions as it is to control our appetites. II. It brought her to her prayers. It put her upon considering, "Do I well to be angry? Do I well to fret? What good does it do me? Instead of binding the burden thus upon my shoulders, had I not better easy myself of it, and cast it upon the Lord by prayer?" Elkanah had said, Am not I better to thee than ten sons? which perhaps occasioned her to think within herself, "Whether he be so or no, God is, and therefore to him will I apply, and before him will I pour out my complaint, and try what relief that will give me." If ever she will make a more solemn address than ordinary to the throne of grace upon this errand, now is the time. They are at Shiloh, at the door of the tabernacle, where God had promised to meet his people, and which was the house of prayer. They had recently offered their peace-offerings, to obtain the favour of God and all good and in token of their communion with him; and, taking the comfort of their being accepted of him, they had feasted upon the sacrifice; and now it was proper to put up her prayer in virtue of that sacrifice, for the peace-offerings, for by it not only atonement is made for sin, but the audience and acceptance of our prayers and an answer of peace to them are obtained for us: to that sacrifice, in all our supplications, we must have an eye. Now concerning Hannah's prayer we may observe, 1. The warm and lively devotion there was in it, which appeared in several instances, for our direction in prayer. (1.) She improved the present grief and trouble of her spirit for the exciting and quickening of her pious affections in prayer: Being in bitterness of soul, she prayed, Sa1 1:10. This good use we should make of our afflictions, they should make us the more lively in our addresses to God. Our blessed Saviour himself, being in an agony, prayed more earnestly, Luk 22:44. (2.) She mingled tears with her prayers. It was not a dry prayer: she wept sore. Like a true Israelite, she wept and made supplication (Hos 12:4), with an eye to the tender mercy of our God, who knows the troubled soul. The prayer came from her heart, as the tears from her eyes. (3.) She was very particular, and yet very modest, in her petition. She begged a child, a man-child, that it might be fit to serve in the tabernacle. God gives us leave, in prayer, not only to ask good things in general, but to mention that special good thing which we most need and desire. Yet she says not, as Rachel, Give me children, Gen 30:1. She will be very thankful for one. (4.) She made a solemn vow, or promise, that if God would give her a son she would give him up to God, Sa1 1:11. He would be by birth a Levite, and so devoted to the service of God, but he should be by her vow a Nazarite, and his very childhood should be sacred. It is probable she had acquainted Elkanah with her purpose before, and had had his consent and approbation. Note, Parents have a right to dedicate their children to God, as living sacrifices and spiritual priests; and an obligation is thereby laid upon them to serve God faithfully all the days of their life. Note further, It is very proper, when we are in pursuit of any mercy, to bind our own souls with a bond, that, if God give it us, we will devote it to his honour and cheerfully use it in his service. Not that hereby we can pretend to merit the gift, but thus we are qualified for it and for the comfort of it. In hope of mercy, let us promise duty. (5.) She spoke all this so softly that none could hear her. Her lips moved, but her voice was not heard, Sa1 1:13. Hereby she testified her belief of God's knowledge of the heart and its desires. Thoughts are words to him, nor is he one of those gods that must be cried aloud to, Kg1 18:27. It was likewise an instance of her humility and holy shamefacedness in her approach to God. She was none of those that made her voice to be heard on high, Isa 58:4. It was a secret prayer, and therefore, though made in a public place, yet was thus made secretly, and not, as the Pharisees prayed, to be seen of men. It is true prayer is not a thing we have reason to be ashamed of, but we must avoid all appearances of ostentation. Let what passes between God and our souls be kept to ourselves. 2. The hard censure she fell under for it. Eli was now high priest, and judge in Israel; he sat upon a seat in the temple, to oversee what was done there, Sa1 1:9. The tabernacle is here called the temple, because it was now fixed, and served all the purposes of a temple. There Eli sat to receive addresses and give direction, and somewhere (it is probable in a private corner) he espied Hannah at her prayers, and by her unusual manner fancied she was drunken, and spoke to her accordingly (Sa1 1:14): How long wilt thou be drunken? - the very imputation that Peter and the apostles fell under when the Holy Ghost gave them utterance, Act 2:13. Perhaps in this degenerate age it was no strange thing to see drunken women at the door of the tabernacle; for otherwise, one would think, the vile lust of Hophni and Phinehas could not have found so easy a prey there, Sa1 2:22. Eli took Hannah for one of these. It is one bad effect of the abounding of iniquity, and its becoming fashionable, that it often gives occasion to suspect the innocent. When a disease is epidemical every one is suspected to be tainted with it. Now, (1.) This was Eli's fault; and a great fault it was to pass so severe a censure without better observation or information. If his own eyes had already become dim, he should have employed those about him to enquire. Drunkards are commonly noisy and turbulent, but this poor woman was silent and composed. His fault was the worse that he was the priest of the Lord, who should have had compassion on the ignorant, Heb 5:2. Note, It ill becomes us to be rash and hasty in our censures of others, and to be forward to believe people guilty of bad things, while either the matter of fact on which the censure is grounded is doubtful and unproved or is capable of a good construction. Charity commands us to hope the best concerning all, and forbids censoriousness. Paul had very good information when he did but partly believe (Co1 11:18), hoping it was not so. Especially we ought to be cautious how we censure the devotions of others, lest we call that hypocrisy, enthusiasm, or superstition, which is really the fruit of an honest zeal, and it is accepted of God. (2.) It was Hannah's affliction; and a great affliction it was, added to all the rest, vinegar to the wounds of her spirit. She had been reproved by Elkanah because she would not eat and drink, and now to be reproached by Eli as if she had eaten and drunk too much was very hard. Note, It is no new thing for those that do well to be ill thought of, and we must not think it strange if at any time it be our lot. 3. Hannah's humble vindication of herself from this crime with which she was charged. She bore it admirably well. She did not retort the charge and upbraid him with the debauchery of his own sons, did not bid him look at home and restrain them, did not tell him how ill it became one in his place thus to abuse a poor sorrowful worshipper at the throne of grace. 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 recriminate, and return censure for censure. Hannah thought it enough to vindicate herself, and so must we, Sa1 1:15, Sa1 1:16. (1.) In justice to herself, she expressly denies the charge, speaks to him with all possible respect, calls him, My lord, intimates how very desirous she was to stand right in his opinion and how loth to lie under his censure. "No, my lord, it is not as you suspect; I have drunk neither wine nor strong drink, not any at all" (though it was proper enough to be given to one of such a heavy heart, Pro 31:6), "much less to any excess; therefore count not thy handmaid for a daughter of Belial." Note, Drunkards are children of Belial (women-drunkards, particularly), children of the wicked one, children of disobedience, children that will not endure the yoke (else they would not be drunk), more especially when they are actually drunk. Those that cannot govern themselves will not bear that any one else should. Hannah owns that the crime would have been very great if she had indeed been guilty of it, and he might justly have shut her out of the courts of God's house; but the very manner of her speaking in her own defence was sufficient to demonstrate that she was not drunk. (2.) In justice to him, she gives an account of her present behaviour, which had given occasion to his suspicion: "I am a woman of a sorrowful spirit, dejected and discomposed, and that is the reason I do not look as other people; the eyes are red, not with wine, but with weeping. And at this time I have not been talking to myself, as drunkards and fools do, but I have been pouring out my soul before the Lord, who hears and understands the language of the heart, and this out of the abundance of my complaint and grief." She had been more than ordinarily fervent in prayer to God, and this, she tells him, was the true reason of the transport and disorder she seemed to be in. Note, When we are unjustly censured we should endeavour, not only to clear ourselves, but to satisfy our brethren, by giving them a just and true account of that which they misapprehended. 4. The atonement Eli made for his rash unfriendly censure, by a kind and fatherly benediction, Sa1 1:17. He did not (as many are apt to do in such a case) take it for an affront to have his mistake rectified and to be convinced of his error, nor did it put him out of humour. But, on the contrary, he now encouraged Hannah's devotions as much as before he had discountenanced them; not only intimated that he was satisfied of her innocency by those words, Go in peace, but, being high priest, as one having authority he blessed her in the name of the Lord, and, though he knew not what the particular blessing was that she had been praying for, yet he puts his Amen to it, so good an opinion had he now conceived of her prudence and piety: The God of Israel grant thee thy petition, whatever it is, that thou hast asked of him. Note, By our meek and humble carriage towards those that reproach us because they do not know us, we may perhaps make them our friends, and turn their censures of us into prayers for us. 5. The great satisfaction of mind with which Hannah now went away, Sa1 1:18. She begged the continuance of Eli's good opinion of her and his good prayers for her, and then she went her way and did eat of what remained of the peace-offerings (none of which was to be left until the morning), and her countenance was no more sad, no more as it had been, giving marks of inward trouble and discomposure; but she looked pleasant and cheerful, and all was well. Why, what had happened? Whence came this sudden happy change? She had by prayer committed her case to God and left it with him, and now she was no more perplexed about it. She had prayed for herself, and Eli had prayed for her; and she believed that God would either give her the mercy she had prayed for or make up the want of it to her some other way. Note, Prayer is heart's-ease to a gracious soul; the seed of Jacob have often found it so, being confident that God will never say unto them, Seek you me in vain, see Phi 4:6, Phi 4:7. Prayer will smooth the countenance; it should do so.

Here we must attend the ark to Kirjath-jearim, and then leave it there, to hear not a word more of it except once (Sa1 14:18), till David fetched it thence, about forty years after, Ch1 13:6. I. We are very willing to attend it thither, for the men of Beth-shemesh have by their own folly made that a burden which might have been a blessing; and gladly would we see it among those to whom it will be a savour of life unto life, for in every place where it has been of late it has been a savour of death unto death. Now, 1. The men of Kirjath-jearim cheerfully bring it among them, Sa1 7:1. They came, at the first word, and fetched up the ark of the Lord. Their neighbours the Beth-shemites, were not more glad to get rid of it than they were to receive it, knowing very well that what slaughter the ark had made at Beth-shemesh was not an act of arbitrary power, but of necessary justice, and those that suffered by it must blame themselves, not the ark; we may depend upon the word which God hath said (Jer 25:6), Provoke me not, and I will do you no hurt. Note, The judgments of God on those who profane his ordinances should not make us afraid of the ordinances, but of profaning them and making an ill use of them. 2. They carefully provided for its decent entertainment among them, as a welcome guest, with true affection, and, as an honourable guest, with respect and reverence. (1.) They provided a proper place to receive it. They had no public building to adorn with it, but they lodged it in the house of Abinadab, which stood upon the highest ground, and, probably, was the best house in their city; or perhaps the master of it was the most eminent man they had for piety, and best affected to the ark. The men of Beth-shemesh left it exposed upon a stone in the open field, and, though it was a city of priests, none of them received it into his house; but the men of Kirjath-jearim, though common Israelites, gave it house-room, and no doubt the best-furnished room in the house to which it was brought. Note, [1.] God will find out a resting-place for his ark; if some thrust it from them, yet the hearts of others shall be inclined to receive it. [2.] It is no new thing for God's ark to be thrust into a private house. Christ and his apostles preached from house to house when they could not have public places at command. [3.] Sometimes priests are shamed and out-done in religion by common Israelites. (2.) They provided a proper person to attend it: They sanctified Eleazar his son to keep it; not the father, either because he was aged and infirm, or because he had the affairs of his house and family to attend, from which they would not take him off. But the son, who, it is probable, was a very pious devout young man, and zealously affected towards the best things. His business was to keep the ark, not only from being seized by malicious Philistines, but from being touched or looked into by too curious Israelites. He was to keep the room clean and decent in which the ark was, that, though it was in an obscure place, it might no look like a neglected thing, which no man looked after. It does not appear that this Eleazar was of the tribe of Levi, much less of the house of Aaron, nor was it needful that he should, for here was no altar either for sacrifice or incense, only we may suppose that some devout Israelites would come and pray before the ark, and those that did so he was there ready to attend and assist. For this purpose they sanctified him, that is, by his own consent, they obliged him to make this his business, and to give a constant attendance to it; they set him apart for it in the name of all their citizens. This was irregular, but was excusable because of the present distress. When the ark has but recently come out of captivity we cannot expect it to be on a sudden in its usual solemnity, but must take things as they are, and make the best of them. II. Yet we are very loth to leave it here, wishing it well at Shiloh again, but that is made desolate (Jer 7:14), or at least wishing it at Nob, or Gibeon, or wherever the tabernacle and the altars are; but, it seems, it must lie by the way for want of some public-spirited men to bring it to its proper place. 1. The time of its continuance here was long, very long, above forty years it lay in these fields of the wood, a remote, obscure, private place, unfrequented and almost unregarded (Sa1 7:2): The time that the ark abode in Kirjath-jearim was long, even till David fetched it thence. It was very strange that all the time that Samuel governed the ark was never brought to its place in the holy of holies, an evidence of the decay of holy zeal among them. God suffered it to be so, to punish them for their neglect of the ark when it was in its place and to show that the great stress which the institution laid upon the ark was but typical of Christ, and those good things to come which cannot be moved, Heb 9:23; Heb 12:27. It was a just reproach to the priests that one not of their order was sanctified to keep the ark. 2. Twenty years of this time had passed before the house of Israel was sensible of the want of the ark. The Septuagint read it somewhat more clearly than we do; and it was twenty years, and (that is, when) the whole house of Israel looked up again after the Lord. So long the ark remained in obscurity, and the Israelites were not sensible of the inconvenience, nor ever made any enquiry after it, what has become of it; though, while it was absent from the tabernacle, the token of God's special presence was wanting, nor could they keep the day of atonement as it should be kept. They were content with the altars without the ark; so easily can formal professors rest satisfied in a round of external performances, without any tokens of God's presence or acceptance. But at length they bethought themselves, and began to lament after the lord, stirred up to it, it is probable, by the preaching of Samuel, with which an extraordinary working of the Spirit of God set in. A general disposition to repentance and reformation now appears throughout all Israel, and they begin to look unto him whom they had slighted, and to mourn, Zac 12:10. Dr. Lightfoot thinks this was a matter and time as remarkable as almost any we read of in scripture; and that the great conversion, Acts 2 and 3, is the only parallel to it. Note, (1.) Those that know how to value God's ordinances cannot but reckon it a very lamentable thing to want them. (2.) True repentance and conversion begin in lamenting after the Lord; we must be sensible that by sin we have provoked him to withdraw and are undone if we continue in a state of distance from him, and be restless till we have recovered his favour and obtained his gracious returns. It was better with the Israelites when they wanted the ark, and were lamenting after it, than when they had the ark, and were prying into it, or priding themselves in it. Better see people longing in the scarcity of the means of grace than loathing in the abundance of them.

We have here the conference between Saul and Satan. Saul came in disguise (Sa1 28:8), but Satan soon discovered him, Sa1 28:12. Satan comes in disguise, in the disguise of Samuel's mantle, and Saul cannot discover him. Such is the disadvantage we labour under, in wrestling with the rulers of the darkness of this world, that they know us, while we are ignorant of their wiles and devices. I. The spectre, or apparition, personating Samuel, asks why he is sent for (Sa1 28:15): Why hast thou disquieted me to bring me up? To us this discovers that it was an evil spirit that personated Samuel; for (as bishop Patrick observes) it is not in the power of witches to disturb the rest of good men and to bring them back into the world when they please; nor would the true Samuel have acknowledged such a power in magical arts: but to Saul this was a proper device of Satan's, to draw veneration from him, to possess him with an opinion of the power of divination, and so to rivet him in the devil's interests. II. Saul makes his complaint to this counterfeit Samuel, mistaking him for the true; and a most doleful complaint it is: "I am sorely distressed, and know not what to do, for the Philistines make war against me; yet I should do well enough with them if I had but the tokens of God's presence with me; but, alas! God has departed from me." He complained not of God's withdrawings till he fell into trouble, till the Philistines made war against him, and then he began to lament God's departure. He that in his prosperity enquired not after God in his adversity thought it hard that God answered him not, nor took any notice of his enquiries, either by dreams or prophets, neither gave answers immediately himself nor sent them by any of his messengers. He does not, like a penitent, own the righteousness of God in this; but, like a man enraged, flies out against God as unkind and flies off from him: Therefore I have called thee; as if Samuel, a servant of God, would favour those whom God frowned upon, or as if a dead prophet could do him more service than the living ones. One would think, from this, that he really desired to meet with the devil, and expected no other (though under the covert of Samuel's name), for he desires advice otherwise than from God, therefore from the devil, who is a rival with God. "God denies me, therefore I come to thee. Flectere si nequeo superos, Acheronta movebo." - If I fail with heaven, I will move hell. III. It is cold comfort which this evil spirit in Samuel's mantle gives to Saul, and is manifestly intended to drive him to despair and self-murder. Had it been the true Samuel, when Saul desired to be told what he should do he would have told him to repent and make his peace with God, and recall David from his banishment, and would then have told him that he might hope in this way to find mercy with God; but, instead of that, he represents his case as helpless and hopeless, serving him as he did Judas, to whom he was first a tempter and then a tormentor, persuading him first to sell his master and then to hang himself. 1. He upbraids him with his present distress (Sa1 28:16), tells him, not only that God had departed from him, but that he had become his enemy, and therefore he must expect no comfortable answer from him: "Wherefore dost thou ask me? How can I be thy friend when God is thy enemy, or thy counsellor when he has left thee?" 2. He upbraids him with the anointing of David to the kingdom, Sa1 28:17. He could not have touched upon a string that sounded more unpleasant in the ear of Saul than this. Nothing is said to reconcile him to David, but all tends rather to exasperate him against David and widen the breach. Yet, to make him believe that he was Samuel, the apparition affirmed that it was God who spoke by him. The devil knows how to speak with an air of religion, and can teach false apostles to transform themselves into the apostles of Christ and imitate their language. Those who use spells and charms, and plead, in defence of them, that they find nothing in them but what is good, may remember what good words the devil here spoke, and yet with what a malicious design. 3. He upbraids him with his disobedience to the command of God in not destroying the Amalekites, Sa1 28:18. Satan had helped him to palliate and excuse that sin when Samuel was dealing with him to bring him to repentance, but now he aggravates it, to make him despair of God's mercy. See what those get that hearken to Satan's temptations. He himself will be their accuser, and insult over them. And see whom those resemble that allure others to that which is evil and reproach them for it when they have done. 4. He foretels his approaching ruin, Sa1 28:19. (1.) That his army should be routed by the Philistines. This is twice mentioned: The Lord shall deliver Israel into the hand of the Philistines. This he might foresee, by considering the superior strength and number of the Philistines, the weakness of the armies of Israel, Saul's terror, and especially God's departure from them. Yet, to personate a prophet, he very gravely ascribes it once and again to God: The Lord shall do it. (2.) That he and his sons should be slain in the battle: Tomorrow, that is, in a little time (and, supposing that it was now after midnight, I see not but it may be taken strictly for the very next day after that which had now begun), thou and thy sons shall be with me, that is, in the state of the dead, separate from the body. Had this been the true Samuel, he could not have foretold the event unless God had revealed it to him; and, though it were an evil spirit, God might by him foretel it; as we read of an evil spirit that foresaw Ahab's fall at Ramoth-Gilead and was instrumental in it (Kg1 22:20, etc.), as perhaps this evil spirit was, by the divine permission, in Saul's destruction. That evil spirit flattered Ahab, this frightened Saul, and both that they might fall; so miserable are those that are under the power of Satan; for, whether he rage or laugh, there is no rest, Pro 29:9.