Resultados para: "Apparel"

We have here a further instance of God's care concerning our first parents, notwithstanding their sin. Though he corrects his disobedient children, and put them under the marks of his displeasure, yet he does not disinherit them, but, like a tender father, provides the herb of the field for their food and coats of skins for their clothing. Thus the father provided for the returning prodigal, Luk 15:22, Luk 15:23. If the Lord had been pleased to kill them, he would not have done this for them. Observe, 1. That clothes came in with sin. We should have had no occasion for them, either for defence or decency, if sin had not made us naked, to our shame. Little reason therefore we have to be proud of our clothes, which are but the badges of our poverty and infamy. 2. That when God made clothes for our first parents he made them warm and strong, but coarse and very plain: not robes of scarlet, but coats of skin. Their clothes were made, not of silk and satin, but plain skins; not trimmed, nor embroidered, none of the ornaments which the daughters of Sion afterwards invented, and prided themselves in. Let the poor, that are meanly clad, learn hence not to complain: having food and a covering, let them be content; they are as well done to as Adam and Eve were. And let the rich, that are finely clad, learn hence not to make the putting on of apparel their adorning, Pe1 3:3. 3. That God is to be acknowledged with thankfulness, not only in giving us food, but in giving us clothes also, Gen 28:20. The wool and the flax are his, as well as the corn and the wine, Hos 2:9. 4. These coats of skin had a significancy. The beasts whose skins they were must be slain, slain before their eyes, to show them what death is, and (as it is Ecc 3:18) that they may see that they themselves were beasts, mortal and dying. It is supposed that they were slain, not for food, but for sacrifice, to typify the great sacrifice, which, in the latter end of the world, should be offered once for all. Thus the first thing that died was a sacrifice, or Christ in a figure, who is therefore said to be the Lamb slain from the foundation of the world. These sacrifices were divided between God and man, in token of reconciliation: the flesh was offered to God, a whole burnt-offering; the skins were given to man for clothing, signifying that, Jesus Christ having offered himself to God a sacrifice of a sweet-smelling savour, we are to clothe ourselves with his righteousness as with a garment, that the shame of our nakedness may not appear. Adam and Eve made for themselves aprons of fig-leaves, a covering too narrow for them to wrap themselves in, Isa 28:20. Such are all the rags of our own righteousness. But God made them coats of skins; large, and strong, and durable, and fit for them; such is the righteousness of Christ. Therefore put on the Lord Jesus Christ.

Bezaleel having finished the gold-work, which, though the richest, yet was ordered to lie most out of sight, in the tabernacle itself, here goes on to prepare the court, which lay open to the view of all. Two things the court was furnished with, and both made of brass: - I. An altar of burnt-offering, Exo 38:1-7. On this all their sacrifices were offered, and it was this which, being sanctified itself for this purpose by the divine appointment, sanctified the gift that was in faith offered on it. Christ was himself the altar to his own sacrifice of atonement, and so he is to all our sacrifices of acknowledgment. We must have an eye to him in offering them, as God has in accepting them. II. A laver, to hold water for the priests to wash in when they went in to minister, Exo 38:8. This signified the provision that is made in the gospel of Christ for the cleansing of our souls from the moral pollution of sin by the merit and grace of Christ, that we may be fit to serve the holy God in holy duties. This is here said to be made of the looking-glasses (or mirrors) of the women that assembled at the door of the tabernacle. 1. It should seem these women were eminent and exemplary for devotion, attending more frequently and seriously at the place of public worship than others did; and notice is here taken of it to their honour. Anna was such a one long afterwards, who departed not from the temple, but served God with fastings and prayers night and day, Luk 2:37. It seems in every age of the church there have been some who have thus distinguished themselves by their serious zealous piety, and they have thereby distinguished themselves; for devout women are really honourable women (Act 13:50), and not the less so for their being called, by the scoffers of the latter days, silly women. Probably these women were such as showed their zeal upon this occasion, by assisting in the work that was now going on for the service of the tabernacle. They assembled by troops, so the word is; a blessed sight, to see so many, and those so zealous and so unanimous, in this good work. 2. These women parted with their mirrors (which were of the finest brass, burnished for that purpose) for the use of the tabernacle. Those women that admire their own beauty, are in love with their own shadow, and make the putting on of apparel their chief adorning by which they value and recommend themselves, can but ill spare their looking-glasses; yet these women offered them to God, either, (1.) In token of their repentance for the former abuse of them, to the support of their pride and vanity; now that they were convinced of their folly, and had devoted themselves to the service of God at the door of the tabernacle, they thus threw away that which, though lawful and useful in itself, yet had been an occasion of sin to them. Thus Mary Magdalene, who had been a sinner, when she became a penitent wiped Christ's feet with her hair. Or, (2.) In token of their great zeal for the work of the tabernacle; rather than the workmen should want brass, or not have of the best, they would part with their mirrors, though they could not do well without them. God's service and glory must always be preferred by us before any satisfactions or accommodations of our own. Let us never complain of the want of that which we may honour God by parting with. 3. These mirrors were used for the making of the laver. Either they were artfully joined together, or else molten down and cast anew; but it is probable that the laver was so brightly burnished that the sides of it still served for mirrors, that the priests, when they came to wash, might there see their faces, and so discover the spots, to wash them clean. Note, In the washing of repentance, there is need of the looking-glass of self-examination. The word of God is a glass, in which we may see our own faces (see Jam 1:23); and with it we must compare our own hearts and lives, that, finding out our blemishes, we may wash with particular sorrow, and application of the blood of Christ to our souls. Usually the more particular we are in the confession of sin the more comfort we have in the sense of the pardon.

We have here the divine appointment concerning the solemn burning of a red heifer to ashes, and the preserving of the ashes, that of them might be made, not a beautifying, but a purifying, water, for that was the utmost the law reached to; it offered not to adorn as the gospel does, but to cleanse only. This burning of the heifer, though it was not properly a sacrifice of expiation, being not performed at the altar, yet was typical of the death and sufferings of Christ, by which he intended, not only to satisfy God's justice, but to purify and pacify our consciences, that we may have peace with God and also peace in our own bosoms, to prepare for which Christ died, not only like the bulls and goats at the altar, but like the heifer without the camp. I. There was a great deal of care employed in the choice of the heifer that was to be burnt, much more than in the choice of any other offering, Num 19:2. It must not only be without blemish, typifying the spotless purity and sinless perfection of the Lord Jesus, but it must a red heifer, because of the rarity of the colour, that it might be the more remarkable: the Jews say, "If but two hairs were black or white, it was unlawful." Christ, as man, was the Son of Adam, red earth, and we find him red in his apparel, red with his own blood, and red with the blood of his enemies. And it must be one on which never came yoke, which was not insisted on in other sacrifices, but thus was typified the voluntary offer of the Lord Jesus, when he said, Lo, I come, He was bound and held with no other cords than those of his own love. This heifer was to be provided at the expense of the congregation, because they were all to have a joint interest in it; and so all believers have in Christ. II. There was to be a great deal of ceremony in the burning of it. The care of doing it was committed to Eleazar, not to Aaron himself, because it was not fit that he should do any thing to render himself ceremonially unclean, no, not so much as till the evening (Num 19:8); yet it being an affair of great concern especially in the significancy of it, it was to be performed by him that was next to Aaron in dignity. The chief priests of that time had the principal hand in the death of Christ. Now, 1. The heifer was to be slain without the camp, as an impure thing, which bespeaks the insufficiency of the methods prescribed by the ceremonial law to take away sin. So far were they from cleansing effectually that they were themselves unclean; as if the pollution that was laid upon them continued to cleave to them. Yet, to answer this type, our Lord Jesus, being made sin and a curse for us, suffered without the gate, Heb 13:12. 2. Eleazar was to sprinkle the blood directly before the door of the tabernacle, and looking steadfastly towards it, Num 19:4. This made it in some sort an expiation; for the sprinkling of the blood before the Lord was the chief solemnity in all the sacrifices of atonement; therefore, though this was not done at the altar, yet, being done towards the sanctuary, it was intimated that the virtue and validity of it depended upon the sanctuary, and were derived from it. This signified the satisfaction that was made to God by the death of Christ, our great high priest, who by the eternal Spirit (and the Spirit is called the finger of God, as Ainsworth observes, Luk 11:20) offered himself without spot unto God; directly before the sanctuary, when he said, Father, into thy hands I commit my spirit. It also signifies how necessary it was to the purifying of our hearts that satisfaction should be made to divine justice. This sprinkling of the blood put virtue into the ashes. 3. The heifer was to be wholly burnt, Num 19:5. This typified the extreme sufferings of our Lord Jesus, both in soul and body, as a sacrifice made by fire. The priest was to cast into the fire, while it was burning, cedarwood, hyssop, and scarlet, which were used in the cleansing of lepers (Lev 14:6, Lev 14:7), that the ashes of these might be mingled with the ashes of the heifer, because they were designed for purification. 4. The ashes of the heifer (separated as well as they could from the ashes of the wood wherewith it was burnt) were to be carefully gathered up by the hand of a clean person, and (as the Jews say) pounded and sifted, and so laid up for the use of the congregation, as there was occasion (Num 19:9), not only for that generation, but for posterity; for the ashes of this one heifer were sufficient to season as many vessels of water as the people of Israel would need for many ages. The Jews say that this one served till the captivity, nearly 1000 years, and that there was never another heifer burnt till Ezra's time, after their return, to which tradition of theirs, grounded (I suppose) only upon the silence of their old records, I see no reason we have to give credit, since in the later times of their church, of which they had more full records, they find eight burnt between Ezra's time and the destruction of the second temple, which was about 500 years, These ashes are said to be laid up here as a purification for sin, because, though they were intended to purify only from ceremonial uncleanness, yet they were a type of that purification for sin which our Lord Jesus made by his death. Ashes mixed with water are used in scouring, but these had their virtue purely from the divine institution, and their accomplishment and perfection in Christ, who is the end of this law for righteousness. Now observe, (1.) That the water of purification was made so by the ashes of a heifer, whose blood was sprinkled before the sanctuary; so that which cleanses our consciences is the abiding virtue of the death of Christ; it is his blood that cleanses from all sin, Jo1 1:7. (2.) That the ashes were sufficient for all the people. There needed not to be a fresh heifer slain for every person or family that had occasion to be purified, but this one was enough for all, even for the strangers that sojourned among them (Num 19:10); so there is virtue enough in the blood of Christ for all that repent and believe the gospel, for every Israelite, and not for their sins only, but for the sins of the whole world, Jo1 2:2. (3.) That these ashes were capable of being preserved without waste to many ages. No bodily substance is so incorruptible as ashes are, which (says bishop Patrick) made these a very fit emblem of the everlasting efficacy of the sacrifice of Christ. He is able to save, and, in order to that, able to cleanse, to the uttermost, both of person and times. (4.) These ashes were laid up as a stock or treasure, for the constant purification of Israel from their pollutions; so the blood of Christ is laid up for us in the word and sacraments, as an inexhaustible fountain of merit, to which by faith we may have recourse daily for the purging of our consciences; see Zac 13:1. 5. All those that were employed in this service were made ceremonially unclean by it; even Eleazar himself, though he did but sprinkle the blood, Num 19:7. He that burned the heifer was unclean (Num 19:8), and he that gathered up the ashes (Num 19:10); so all that had a hand in putting Christ to death contracted guilt by it: his betrayer, his prosecutors, his judge, his executioner, all did what they did with wicked hands, though it was by the determinate counsel and foreknowledge of God (Act 2:23); yet some of them were, and all might have been cleansed by the virtue of that same blood which they had brought themselves under the guilt of. Some make this to signify the imperfection of the legal services, and their insufficiency to take away sin, inasmuch as those who prepared for the purifying of others were themselves polluted by the preparation. The Jews say, This is a mystery which Solomon himself did not understand, that the same thing should pollute those that were clean and purify those that were unclean. But (says bishop Patrick) it is not strange to those who consider that all the sacrifices which were offered for sin were therefore looked upon as impure, because the sins of men were laid upon them, as all our sins were upon Christ, who therefore is said to be made sin for us, Co2 5:21.

By this law a soldier is allowed to marry his captive if he pleased. For the hardness of their hearts Moses gave them this permission, lest, if they had not had liberty given them to marry such, they should have taken liberty to defile themselves with them, and by such wickedness the camp would have been troubled. The man is supposed to have a wife already, and to take this wife for a secondary wife, as the Jews called them. This indulgence of men's inordinate desires, in which their hearts walked after their eyes, is by no means agreeable to the law of Christ, which therefore in this respect, among others, far exceeds in glory the law of Moses. The gospel permits not him that has one wife to take another, for from the beginning it was not so. The gospel forbids looking upon a woman, though a beautiful one, to lust after her, and commands the mortifying and denying of all irregular desires, though it be as uneasy as the cutting off of a right hand; so much does our holy religion, more than that of the Jews, advance the honour and support the dominion of the soul over the body, the spirit over the flesh, consonant to the glorious discovery it makes of life and immortality, and the better hope. But, though military men were allowed this liberty, yet care is here taken that they should not abuse it, that is, I. That they should not abuse themselves by doing it too hastily, though the captive was ever so desirable: "If thou wouldest have her to thy wife (Deu 21:10, Deu 21:11), it is true thou needest not ask her parents' consent, for she is thy captive, and is at thy disposal. But, 1. Thou shalt have no familiar intercourse till thou hast married her." This allowance was designed to gratify, not a filthy brutish lust, in the heat and fury of its rebellion against reason and virtue, but an honourable and generous affection to a comely and amiable person, though in distress; therefore he may make her his wife if he will, but he must not deal with her as with a harlot. 2. "Thou shalt not marry her of a sudden, but keep her a full month in thy house," Deu 21:12, Deu 21:13. This he must do either, (1.) That he may try to take his affection off from her; for he must know that, though in marrying her he does not do ill (so the law then stood), yet in letting her alone he does much better. Let her therefore shave her head, that he might not be enamoured with her locks, and let her nails grow (so the margin reads it), to spoil the beauty of her hand. Quisquid amas cupias non placuisse nimis - We should moderate our affection for those things which we are tempted to love inordinately. Or rather, (2.) This was done in token of her renouncing idolatry, and becoming a proselyte to the Jewish religion. The shaving of her head, the paring of her nails, and the changing of her apparel, signified her putting off her former conversation, which was corrupt in her ignorance, that she might become a new creature. She must remain in his house to be taught the good knowledge of the Lord and the worship of him: and the Jews say that if she refused, and continued obstinate in idolatry, he must not marry her. Note, The professors of religion must not be unequally yoked with unbelievers, Co2 6:14. II. That they should not abuse the poor captive. 1. She must have time to bewail her father and mother, from whom she was separated, and without whose consent and blessing she is now likely to be married, and perhaps to a common soldier of Israel, though in her country ever so nobly born and bred. To force a marriage till these sorrows were digested, and in some measure got over, and she was better reconciled to the land of her captivity by being better acquainted with it, would be very unkind. She must not bewail her idols, but be glad to part with them; to her near and dear relations only her affection must be thus indulged. 2. If, upon second thoughts, he that had brought her to his house with a purpose to marry her changed his mind and would not marry her, he might not make merchandise of her, as of his other prisoners, but must give her liberty to return, if she pleased, to her own country, because he had humbled her and afflicted her, by raising expectations and then disappointing them (Deu 21:14); having made a fool of her, he might not make a prey of her. This intimates how binding the laws of justice and honour are, particularly in the pretensions of love, the courting of affections, and the promises of marriage, which are to be looked upon as solemn things, that have something sacred in them, and therefore are not to be jested with.

Here are several laws in these verses which seem to stoop very low, and to take cognizance of things mean and minute. Men's laws commonly do not so: De minimis non curat lex - The law takes no cognizance of little things; but because God's providence extends itself to the smallest affairs, his precepts do so, that even in them we may be in the fear of the Lord, as we are under his eye and care. And yet the significancy and tendency of these statutes, which seem little, are such that, notwithstanding their minuteness, being fond among the things of God's law, which he has written to us, they are to be accounted great things. I. The distinction of sexes by the apparel is to be kept up, for the preservation of our own and our neighbour's chastity, Deu 22:5. Nature itself teaches that a difference be made between them in their hair (Co1 11:14), and by the same rule in their clothes, which therefore ought not to be confounded, either in ordinary wear or occasionally. To befriend a lawful escape or concealment it may be done, but whether for sport or in the acting of plays is justly questionable. 1. Some think it refers to the idolatrous custom of the Gentiles: in the worship of Venus, women appeared in armour, and men in women's clothes; this, as other such superstitious usages, is here said to be an abomination to the Lord. 2. It forbids the confounding of the dispositions and affairs of the sexes: men must not be effeminate, nor do the women's work in the house, nor must women be viragos, pretend to teach, or usurp authority, Ti1 2:11, Ti1 2:12. Probably this confounding of garments had been used to gain opportunity of committing uncleanness, and is therefore forbidden; for those that would be kept from sin must keep themselves from all occasions of it and approaches to it. II. In taking a bird's-nest, the dam must be let go, Deu 22:6, Deu 22:7. The Jews say, "This is the least of all the commandments of the law of Moses," and yet the same promise is here made to the observance of it that is made to the keeping of the fifth commandment, which is one of the greatest, that it may be well with thee, and that thou mayest prolong thy days; for, as disobedience in a small matter shows a very great contempt of the law, so obedience in a small matter shows a very great regard to it. He that let go a bird out of his hand (which was worth two in the bush) purely because God bade him, in that made it to appear that he esteemed all God's precepts concerning all things to be right, and that he could deny himself rather than sin against God. But doth God take care for birds? Co1 9:9. Yes, certainly; and perhaps to this law our Saviour alludes. Luk 12:6, Are not five sparrows sold for two farthings, and not one of them is forgotten before God? This law, 1. Forbids us to be cruel to the brute-creatures, or to take a pleasure in destroying them. Though God has made us wiser than the fowls of heaven, and given us dominion over them, yet we must not abuse them nor rule them with rigour. Let go the dam to breed again; destroy it not, for a blessing is in it, Isa 65:8. 2. It teaches us compassion to those of our own kind, and to abhor the thought of every thing that looks barbarous, and cruel, and ill-natured, especially towards those of the weaker and tender sex, which always ought to be treated with the utmost respect, in consideration of the sorrows wherein they bring forth children. It is spoken of as an instance of the most inhuman cruelty that the mother was dashed to pieces upon her children (Hos 10:14), and that the women with child were ripped open, Amo 1:13. 3. It further intimates that we must not take advantage against any, from their natural affection and the tenderness of their disposition, to do them an injury. The dam could not have been taken if her concern for her eggs or young (unlike to the ostrich) had not detained her upon the next when otherwise she could easily have secured herself by flight. Now, since it is a thousand pities that she should fare the worse for that which is her praise, the law takes care that she shall be let go. The remembrance of this may perhaps, some time or other, keep us from doing a hard or unkind thing to those whom we have at our mercy. III. In building a house, care must be taken to make it safe, that none might receive mischief by falling from it, Deu 22:8. The roofs of their houses were flat for people to walk on, as appears by many scriptures; now lest any, through carelessness, should fall off them, they must compass them with battlements, which (the Jews say) must be three feet and a half high; if this were not done, and mischief followed, the owner, by his neglect, brought the guilt of blood upon his house. See here, 1. How precious men's lives are to God, who protects them, not only by his providence, but by his law. 2. How precious, therefore, they ought to be to us, and what care we should take to prevent hurt from coming to any person. The Jews say that by the equity of this law they were obliged (and so are we too) to fence, or remove, every thing by which life may be endangered, as to cover draw-wells, keep bridges in repair, and the like, lest, if any perish through our omission, their blood be required at our hand. IV. Odd mixtures are here forbidden, Deu 22:9, Deu 22:10. Much of this we met with before, Lev 19:19. There appears not any thing at all of moral evil in these things, and therefore we now make no conscience of sowing wheat and rye together, ploughing with horses and oxen together, and of wearing linsey-woolsey garments; but hereby is forbidden either, 1. A conformity to some idolatrous customs of the heathen. Or, 2. That which is contrary to the plainness and purity of an Israelite. They must not gratify their own vanity and curiosity by putting those things together which the Creator in infinite wisdom had made asunder: they must not be unequally yoked with unbelievers, nor mingle themselves with the unclean, as an ox with an ass. Nor must their profession and appearance in the world be motley, or party-coloured, but all of a piece, all of a kind. V. The law concerning fringes upon their garments, and memorandums of the commandments, which we had before (Num 15:38, Num 15:39), is here repeated, Deu 22:12. By these they were distinguished from other people, so that it might be said, upon the first sight There goes an Israelite, which taught them not to be ashamed of their country, nor the peculiarities of their religion, how much soever their neighbours looked upon them and it with contempt: and they were also put in mind of the precepts upon the particular occasions to which they had reference; and perhaps this law is repeated here because the precepts immediately foregoing seemed so minute that they were in danger of being overlooked and forgotten. The fringes will remind you not to make your garments of linen and woollen, Deu 22:11.

THE SEX TO BE DISTINGUISHED BY APPAREL. (Deu 22:5-12) The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman's garment--Though disguises were assumed at certain times in heathen temples, it is probable that a reference was made to unbecoming levities practised in common life. They were properly forbidden; for the adoption of the habiliments of the one sex by the other is an outrage on decency, obliterates the distinctions of nature by fostering softness and effeminacy in the man, impudence and boldness in the woman as well as levity and hypocrisy in both; and, in short, it opens the door to an influx of so many evils that all who wear the dress of another sex are pronounced "an abomination unto the Lord."

Micah said unto him, Dwell with me, and be unto me a father--a spiritual father, to conduct the religious services of my establishment. He was to receive, in addition to his board, a salary of ten shekels of silver, equal to 25 shillings a year. a suit of apparel--not only dress for ordinary use, but vestments suitable for the discharge of his priestly functions.

Here, I. Samuel gives them a short account of the late revolution, and of the present posture of their government, by way of preface to what he had further to say to them, Sa1 12:1, Sa1 12:2. 1. For his own part, he had spent his days in their service; he began betimes to be useful among them, and had continued long so: "I have walked before you, as a guide to direct you, as a shepherd that leads his flock (Psa 80:1), from my childhood unto this day." As soon as he was illuminated with the light of prophecy, in his early days, he began to be a burning and shining light to Israel; "and now my best days are done: I am old and gray-headed;" therefore they were the more unkind to cast him off, yet therefore he was the more willing to resign, finding the weight of government heavy upon his stooping shoulders. He was old, and therefore the more able to advise them, and the more observant they should have been of what he said, for days shall speak and the multitude of years shall teach wisdom; and there is a particular reverence due to the aged, especially aged magistrates and aged ministers. "I am old, and therefore not likely to live long, perhaps may never have an opportunity of speaking to you again, and therefore take notice of what I say." 2. As for his sons, "Behold" (says he), "they are with you, you may, if you please, call them to an account for any thing they have done amiss. They are present with you, and have not, upon this revolution, fled from their country. They are upon the level with you, subjects to the new king as well as you; if you can prove them guilty of any wrong, you may prosecute them now by a due course of law, punish them, and oblige them to make restitution." 3. As for their new king, Samuel had gratified them in setting him over them (Sa1 12:1): "I have hearkened to your voice in all that you said to me, being desirous to please you, if possible, and make you easy, though to the discarding of myself and family; and now will you hearken to me, and take my advice?" The change was now perfected: "Behold, the king walketh before you" (Sa1 12:2); he appears in public, ready to serve you in public business. Now that you have made yourselves like the nations in your civil government, and have cast off the divine administration in that, take heed lest you make yourselves like the nations in religion and cast off the worship of God. II. He solemnly appeals to them concerning his own integrity in the administration of the government (Sa1 12:3): Witness against me, whose ox have I taken? Observe, 1. His design in this appeal. By this he intended, (1.) To convince them of the injury they had done him in setting him aside, when they had nothing amiss to charge him with (his government had no fault but that it was too cheap, too easy, too gentle), and also of the injury they had done themselves in turning off one that did not so much as take an ox or an ass from them, to put themselves under the power of one that would take from them their fields and vineyards, nay, and their very sons and daughters (Sa1 8:11), so unlike would the manner of the king be from Samuel's manner. (2.) To preserve his own reputation. Those that heard of Samuel's being rejected as he was would be ready to suspect that certainly he had done some evil thing, or he would never have been so ill treated; so that it was necessary for him to make this challenge, that it might appear upon record that it was not for any iniquity in his hands that he was laid aside, but to gratify the humour of a giddy people, who owned they could not have a better man to rule them, only they desired a bigger man. There is a just debt which every man owes to his own good name, especially men in public stations, which is to guard it against unjust aspersions and suspicions, that we may finish our course with honour as well as joy. (3.) As he designed hereby to leave a good name behind him, so he designed to leave his successor a good example before him; let him write after his copy, and he will write fair. (4.) He designed, in the close of his discourse, to reprove the people, and therefore he begins with a vindication of himself; for he that will, with confidence, tell another of his sin, must see to it that he himself be clear. 2. In the appeal itself observe, (1.) What it is that Samuel here acquits himself from. [1.] He had never, under any pretence whatsoever, taken that which was not his own, ox or ass, had never distrained their cattle for tribute, fines, or forfeitures, nor used their service without paying for it. [2.] He had never defrauded those with whom he dealt, nor oppressed those that were under his power. [3.] He had never taken bribes to pervert justice, nor was ever biassed by favour for affection to give judgment in a cause against his conscience. (2.) How he calls upon those that had slighted him to bear witness concerning his conduct: "Here I am; witness against me. If you have any thing to lay to my charge, do it before the Lord and the king, the proper judges." He puts honour upon Saul, by owning himself accountable to him if guilty of any wrong. III. Upon this appeal he is honourably acquitted. He did not expect that they would do him honour at parting, though he well deserved it, and therefore mentioned not any of the good services he had done them, for which they ought to have applauded him, and returned him the thanks of the house; all he desired was that they should do him justice, and that they did (Sa1 12:4) readily owning, 1. That he had not made his government oppressive to them, nor used his power to their wrong. 2. That he had not made it expensive to them: Neither hast thou taken aught of any man's hand for the support of thy dignity. Like Nehemiah, he did not require the bread of the governor (Neh 5:18), had not only been righteous, but generous, had coveted no man's silver, or gold, or apparel, Act 20:33. IV. This honourable testimony borne to Samuel's integrity is left upon record to his honour (Sa1 12:5): "The Lord is witness, who searcheth the heart, and his anointed is witness, who trieth overt acts;" and the people agree to it: "He is witness." Note, The testimony of our neighbours, and especially the testimony of our own consciences for us, that we have in our places lived honestly, will be our comfort under the slights and contempts that are put upon us. Demetrius is a happy man, that has a good report of all men and of the truth itself, Jo3 1:12.

Here is, I. Esther's bold approach to the king, Est 5:1. When the time appointed for their fast was finished she lost no time, but on the third day, when the impression of her devotions were fresh upon her spirit, she addressed the king. When the heart is enlarged in communion with God it will be emboldened in doing and suffering for him. Some think that the three days' fast was only one whole day and two whole nights, in all which time they did not take any food at all, and that this is called three days, as Christ's lying in the grave so long is. This exposition is favoured by the consideration that on the third day the queen made her appearance at court. Resolutions which have difficulties and dangers to break though should be pursued without delay, lest they cool and slacken. What thou doest, which must be done boldly, do it quickly. Now she put on her royal apparel, that she might the better recommend herself to the king, and laid aside her fast-day clothes. She put on her fine clothes, not to please herself, but her husband; in her prayer, as we find in the Apocrypha (Esther 14:16), she thus appeals to God: Thou knowest, Lord, I abhor the sign of my high estate which is upon my head, in the days wherein I show myself, etc. Let hose whose rank obliges them to wear rich clothes learn hence to be dead to them, and not make them their adorning. She stood in the inner court over against the king, expecting her doom, between hope and fear. II. The favourable reception which the king gave her. When he saw her she obtained favour in his sight. The apocryphal author and Josephus say that she took two maids with her, on one of whom she leaned, while the other bore up her train, - that her countenance was cheerful and very amiable, but her heart was in anguish, - that the king, lifting up his countenance that shone with majesty, at first looked very fiercely upon here, whereupon she grew pale, and fainted, and bowed herself on the head of the maid that went by her; but then God changed the spirit of the king, and, in a fear, he leaped from his throne, took her in his arms till she came to herself, and comforted her with loving words. Here we are only told, 1. That he protected her from the law, and assured her of safety, by holding out to her the golden sceptre (Est 5:2), which she thankfully touched the top of, thereby presenting herself to him as a humble petitioner. Thus having had power with God and prevailed, like Jacob, she had power with men too. He that will lose his life for God shall save it, or find it in a better life. 2. That he encouraged her address (Est 5:3): What wilt thou, queen Esther, and what is thy request? So far was he from counting her an offender that he seemed glad to see her, and desirous to oblige her. He that had divorced one wife for not coming when she was sent for would not be severe to another for coming when she was not sent for. God can turn the hearts of men, of great men, of those that act most arbitrarily, which way he pleases towards us. Esther feared that she should perish, but was promised that she should have what she might ask for, though it were the half of the kingdom. Note, God in his providence often prevents the fears, and outdoes the hopes, of his people, especially when they venture in his cause. Let us from this story infer, as our Saviour does from the parable of the unjust judge, an encouragement to pray always to our God, and not faint, Luk 18:6-8. Hear what this haughty king says (What is thy petition, and what is thy request? It shall be granted thee), and say shall not God hear and answer the prayers of his own elect, that cry day and night to him? Esther came to a proud imperious man; we come to the God of love and grace. She was not called; we are: the Spirit says, Come, and the bride says, Come. She had a law against her; we have a promise, many a promise, in favour of us: Ask, and it shall be given you. She had no friend to introduce her, or intercede for her, while on the contrary he that was then the king's favourite was her enemy; but we have an advocate with the Father, in whom he is well pleased. Let us therefore come boldly to the throne of grace. 3. That all the request she had to make to him, at this time, was that he would please to come to a banquet which she had prepared for him, and bring Haman along with him, Est 5:4, Est 5:5. Hereby, (1.) She would intimate to him how much she valued his favour and company. Whatever she had to ask, she desired his favour above any thing, and would purchase it at any rate. (2.) She would try how he stood affected to her; for, if he should refuse this, it would be to no purpose as yet to present her other request. (3.) She would endeavour to bring him into a pleasant humour, and soften his spirit, that he might with the more tenderness receive the impressions of the complaint she had to make to him. (4.) She would please him, by making court to Haman his favourite, and inviting him to come whose company she knew he loved and whom she desired to have present when she made her complaint; for she would say nothing of him but what she durst say to his face. (5.) She hoped at the banquet of wine to have a fairer and more favourable opportunity of presenting her petition. Wisdom is profitable to direct how to manage some men that are hard to deal with, and to take them by the right handle. 4. That he readily came, and ordered Haman to come along with him (Est 5:5), which was an indication of the kindness he still retained for her; if he really designed the destruction of her and her people, he would not have accepted her banquet. There he renewed his kind enquiry (What is thy petition?) and his generous promise, that it should be granted, even to the half of the kingdom (Est 5:6), a proverbial expression, by which he assured her that he would deny her nothing in reason. Herod used it, Mar 6:23. 5. That then Esther thought fit to ask no more than a promise that he would please to accept of another treat, the next day, in her apartment, and Haman with him (Est 5:7, Est 5:8), intimating to him that then she would let him know what her business was. This adjourning of the main petition may be attributed, (1.) To Esther's prudence; thus she hoped yet further to win upon him and ingratiate herself with him. Perhaps her heart failed her now when she was going to make her request, and she desired to take some further time for prayer, that God would give her a mouth and wisdom. The putting of it off thus, it is likely, she knew would be well taken as an expression of the great reverence she had for the king, and her unwillingness to be too pressing upon him. What is hastily asked is often as hastily denied; but what is asked with a pause deserves to be considered. (2.) To God's providence putting it into Esther's heart to delay her petition a day longer, she knew not why, but God did, that what was to happen in the night intervening between this and tomorrow might further her design and make way for her success, that Haman might arrive at the highest pitch of malice against Mordecai and might begin to fall before him. The Jews perhaps blamed Ester as dilatory, and some of them began to suspect her sincerity, or at least her zeal; but the event disproved their jealousy, and all was for the best.

It is now morning, and people begin to stir. I. Haman is so impatient to get Mordecai hanged that he comes early to court, to be ready at the king's levee, before any other business is brought before him, to get a warrant for his execution (Est 6:4), which he makes sure that he shall have at the first word. The king would gratify him in a greater thing than that; and he could tell the king that he was so confident of the justice of his request, and the king's favour to him in it, that he had got the gallows ready: one word from the king would complete his satisfaction. II. The king is so impatient to have Mordecai honoured that he sends to know who is in the court that is fit to be employed in it. Word is brought him that Haman is in the court, Est 6:5. Let him come in, says the king, the fittest man to be made use of both in directing and in dispensing the king's favour; and the king knew nothing of any quarrel he had with Mordecai. Haman is brought in immediately, proud of the honour done him in being admitted into the king's bed-chamber, as it should seem, before he was up; for let the king but give orders for the dignifying of Mordecai, and he will be easy in his mind and try to sleep. Now Haman thinks he has the fairest opportunity he can wish for to solicit against Mordecai; but the king's heart is as full as his, and it is fit he should speak first. III. The king asks Haman how he should express his favour to one whom he had marked for a favourite: What shall be done to the man whom the king delights to honour? Est 6:6. Note, It is a good property in kings, and other superiors, to delight in bestowing rewards and not to delight in punishing. Parents and masters should take a pleasure in commending and encouraging that which is good in those under their charge. IV. Haman concludes that he himself is the favourite intended, and therefore prescribes the highest expressions of honour that could, for once, be bestowed upon a subject. His proud heart presently suggested, "To whom will the king delight to do honour more than to myself? No one deserves it so well as I," thinks Haman, "nor stands so fair for it." See how men's pride deceives them. 1. Haman had a better opinion of his merits than there was cause for: he thought none so worthy of honour as himself. It is a foolish thing for us thus to think ourselves the only deserving persons, or more deserving than any other. The deceitfulness of our own hearts appears in nothing so much as in the good conceit we have of ourselves and our own performances, against which we should therefore constantly watch and pray. 2. He had a better opinion of his interest than there was reason for. He thought the king loved and valued no one but himself, but he was deceived. We should suspect that the esteem which others profess for us is not so great as it seems to be or as we are sometimes willing to believe it is, that we may not think too well of ourselves nor place too much confidence in others. Now Haman thinks he is carving out honour for himself, and therefore does it very liberally, Est 6:8, Est 6:9. Nay, he does it presumptuously, prescribing honours too great to be conferred upon any subject, that he must be dressed in the royal robes, wear the royal crown, and ride on the king's own horse; in short, he must appear in all the pomp and grandeur of the king himself, only he must not carry the sceptre, the emblem of power. He must be attended by one of the king's most noble princes, who must be his lacquey, and all the people must be made to take notice of him and do him reverence; for he must ride in state through the streets, and it must be proclaimed before him, for his honour, and the encouragement of all to seek the ruler's favour, Thus shall it be done to the man whom the king delights to honour, which had the same intention with that which was proclaimed before Joseph, Bow the knee; for every good subject will honour those whom the king delights to honour. And shall not every good Christian then honour those whom the King of kings delights to honour and call the saints that are on the earth the excellent ones? V. The king confounds him with a positive order that he should immediately go himself and put all this honour upon Mordecai the Jew, Est 6:10. If the king had but said, as Haman expected, Thou art the man, what a fair opportunity would he have had to do the errand he came on, and to desire that, to grace the solemnity of his triumphs, Mordecai, his sworn enemy, might be hanged at the same time! But how is he thunderstruck when the king bids him not to order all this to be done, but to do it himself to Mordecai the Jew, the very man he hated above all men and whose ruin he was now designing! Now, it is to no purpose to think of moving any thing to the king against Mordecai when he is the man whom the king delights to honour. Solomon says, The heart of the king is unsearchable (Pro 25:3), but it is not unchangeable. VI. Haman dares not dispute nor so much as seem to dislike the king's order, but, with the greatest regret and reluctance imaginable, brings it to Mordecai, who I suppose did no more cringe to Haman now than he had done, valuing his counterfeit respect no more than he had valued his concealed malice. The apparel is brought, Mordecai is dressed up, and rides in state through the city, recognized as the king's favourite, Est 6:11. It is hard to say which of the two put a greater force upon himself, proud Haman in putting this honour upon Mordecai, or humble Mordecai in accepting it: the king would have it so, and both must submit. Upon this account it was agreeable to Mordecai as it was an indication of the king's favour, and gave hope that Esther would prevail for the reversing of the edict against the Jews.

the royal apparel . . . which the king useth to wear--A coat which has been on the back of a king or prince is reckoned a most honorable gift, and is given with great ceremony. the horse that the king rideth upon--Persia was a country of horses, and the highbred charger that the king rode upon acquired, in the eyes of his venal subjects, a sort of sacredness from that circumstance. and the crown royal which is set upon his head--either the royal turban, or it may be a tiara, with which, on state processions, the horse's head was adorned.

It was but a few days ago that we had Mordecai in sackcloth and all the Jews in sorrow; but here is a blessed change, Mordecai in purple and all the Jews in joy. See Psa 30:5, Psa 30:11, Psa 30:12. 1. Mordecai in purple, Est 8:15. Having obtained an order for the relief of all the Jews, he was easy, he parted with his mourning weeds, and put on the royal apparel, which either belonged to his place or which the king appointed him as a favourite. His robes were rich, blue and white, of fine linen and purple; so was his coronet: it was of gold. These are things not worth taking notice of, but as they were marks of the king's favour, and that the fruit of God's favour to his church. It is well with a land when the ensigns of dignity are made the ornaments of serious piety. The city Shushan was sensible of its advantage in the preferment of Mordecai, and therefore rejoiced and was glad, not only pleased in general with the advancement of virtue, but promising itself, in particular, better times, now that so good a man was entrusted with power. Haman was hanged; and, when the wicked perish, there is shouting, Pro 11:10. Mordecai was preferred; and, when the righteous are in authority, the people rejoice. 2. The Jews in joy, Est 8:16, Est 8:17. The Jews, who awhile ago were under a dark cloud, dejected and disgraced, now had light and gladness, joy and honour, a feast and a good lay. If they had not been threatened and in distress they would not have had occasion for this extraordinary joy. Thus are God's people sometimes made to sow in tears that they may reap in so much the more joy. The suddenness and strangeness of the turn of affairs in their favour added much to their joy. They were like those that dream; then was their mouth filled with laughter, Psa 126:1, Psa 126:2. One good effect of this deliverance was that many of the people of the land, that were considerate, sober, and well inclined, became Jews, were proselyted to the Jewish religion, renounced idolatry, and worshipped the true God only. Haman thought to extirpate the Jews, but it proves, in the issue, that their numbers are greatly increased and many added to the church. Observe, When the Jews had joy and gladness then many of the people of the land became Jews. The holy cheerfulness of those that profess religion is a great ornament to their profession, and will invite and encourage others to be religious. The reason here given why so many became Jews at this time is because the fear of the Jews fell upon them. When they observed how wonderfully divine Providence had owned them and wrought for them in this critical juncture, (1.) They thought them great, and considered those happy that were among them; and therefore they came over to them, as was foretold, Zac 8:23. We will go with you, for we have heard, we have seen, that God is with you, the shield of your help, and the sword of your excellency, Deu 33:29. When the church prospers, and is smiled upon, many will come into it that will be shy of it when it is in trouble. (2.) They thought them formidable, and considered those miserable that were against them. They plainly saw in Haman's fate that, if any offered injury to the Jews, it was at their peril; and therefore, for their own security, they joined themselves to them. It is folly to think of contending with the God of Israel, and therefore it is wisdom to think of submitting to him.

MORDECAI'S HONORS, AND THE JEWS' JOY. (Est 8:15-17) Mordecai went out . . . in royal apparel--He was invested with the khelaat of official honor. A dress of blue and white was held in great estimation among the Persians; so that Mordecai, whom the king delighted to honor, was in fact arrayed in the royal dress and insignia. The variety and the kind of insignia worn by a favorite at once makes known to the people the particular dignity to which he has been raised. Next: Esther Chapter 9

I will not conceal--a resumption of the description broken off by the digression, which formed an agreeable change. his power--literally, "the way," that is, true proportion or expression of his strength (so Hebrew, Deu 19:4). comely proportion--literally, "the comeliness of his structure" (his apparatus: so "suit of apparel" Jdg 17:10) [MAURER]. UMBREIT translates, "his armor." But that follows after.

This latter part of the psalm is addressed to the royal bride, standing on the right hand of the royal bridegroom. God, who said to the Son, Thy throne is for ever and ever, says this to the church, which, upon the account of her espousals to the Son, he here calls his daughter. I. He tells her of the duties expected from her, which ought to be considered by all those that come into relation to the Lord Jesus: "Hearken, therefore, and consider this, and incline thy ear, that is, submit to those conditions of thy espousals, and bring thy will to comply with them." This is the method of profiting by the word of God. He that has ears, let him hear, let him hearken diligently; he that hearkens, let him consider and weigh it duly; he that considers, let him incline and yield to the force of what is laid before him. And what is it that is here required? 1. She must renounce all others. (1.) Here is the law of her espousals: "Forget thy own people and thy father's house, according to the law of marriage. Retain not the affection thou hast had for them, nor covet to return to them again; banish all such remembrance (not only of thy people that were dear to thee, but of thy father's house that were dearer) as may incline thee to look back, as Lot's wife to Sodom." When Abraham, in obedience to God's call, had quitted his native soil, he was not so much as mindful of the country whence he came out. This shows, [1.] How necessary it was for those who were converted from Judaism or paganism to the faith of Christ wholly to cast out the old leaven, and not to bring into their Christian profession either the Jewish ceremonies or the heathen idolatries, for these would make such a mongrel religion in Christianity as the Samaritans had. [2.] How necessary it is for us all, when we give up our names to Jesus Christ, to hate father and mother, and all that is dear to us in this world, in comparison, that is, to love them less than Christ and his honour, and our interest in him, Luk 14:26. (2.) Here is good encouragement given to the royal bride thus entirely to break off from her former alliances: So shall the king greatly desire thy beauty, which intimates that the mixing of her old rites and customs, whether Jewish or Gentile, with her religion, would blemish her beauty and would hazard her interest in the affections of the royal bridegroom, but that, if she entirely conformed to his will, he would delight in her. The beauty of holiness, both on the church and on particular believers, is in the sight of Christ of great price and very amiable. Where that is he says, This is my rest for ever; here will I dwell, for I have desired it. Among the golden candlesticks he walks with pleasure, Rev 2:1. 2. She must reverence him, must love, honour, and obey him: He is thy Lord, and worship thou him. The church is to be subject to Christ as the wife to the husband (Eph 5:24), to call him Lord, as Sarah called Abraham, and to obey him (Pe1 3:6), and so not only to submit to his government, but to give him divine honours. We must worship him as God, and our Lord; for this is the will of God, that all men should honour the Son even as they honour the Father; nay, in so doing it is reckoned that they honour the Father. If we confess that Christ is Lord, and pay our homage to him accordingly, it is to the glory of God the Father, Phi 2:11. II. He tells her of the honours designed for her. 1. Great court should be made to her, and rich presents brought her (Psa 45:12): "The daughter of Tyre," a rich and splendid city, "the daughter of the King of Tyre shall be there with a gift; every royal family round about shall send a branch, as a representative of the whole, to seek thy favour and to make an interest in thee; even the rich among the people, whose wealth might be thought to exempt them from dependence at court, even they shall entreat thy favour, for his sake to whom thou art espoused, that by thee they may make him their friend." The Jews, the pretending Jews, who are rich to a proverb (as rich as a Jew), shall come and worship before the church's feet in the Philadelphian period, and shall know that Christ has loved her, Rev 3:9. When the Gentiles, being converted to the faith of Christ, join themselves to the church, they then come with a gift, Co2 8:5; Rom 15:16. When with themselves they devote all they have to the honour of Christ, and the service of his kingdom, they then come with a gift. 2. She shall be very splendid, and highly esteemed in the eyes of all, (1.) For her personal qualifications, the endowments of her mind, which every one shall admire (Psa 45:13): The king's daughter is all glorious within. Note, The glory of the church is spiritual glory, and that is indeed all glory; it is the glory of the soul, and that is the man; it is glory in God's sight, and it is an earnest of eternal glory. The glory of the saints falls not within the view of a carnal eye. As their life, so their glory, is hidden with Christ in God, neither can the natural man know it, for it is spiritually discerned; but those who do so discern it highly value it. Let us see here what is that true glory which we should be ambitious of, not that which makes a fair show in the flesh, but which is in the hidden man of the heart, in that which is not corruptible (Pe1 3:4), whose praise is not of men, but of God, Rom 2:29. (2.) For her rich apparel. Though all her glory is within, that for which she is truly valuable, yet her clothing also is of wrought gold; the conversation of Christians, in which they appear in the world, must be enriched with good works, not gay and gaudy ones, like paint and flourish, but substantially good, like gold; and it must be accurate and exact, like wrought gold, which is worked with a great deal of care and caution. 3. Her nuptials shall be celebrated with a great deal of honour and joy (Psa 45:14, Psa 45:15): She shall be brought to the king, as the Lord God brought the woman to the man (Gen 2:22), which was a type of this mystical marriage between Christ and his church. None are brought to Christ but whom the Father brings, and he has undertaken to do it; none besides are so brought to the king (Psa 45:14) as to enter into the king's palace, Psa 45:15. (1.) This intimates a two-fold bringing of the spouse to Christ. [1.] In the conversion of souls to Christ; then they are espoused to him, privately contracted, as chaste virgins, Co2 11:2; Rom 7:4. [2.] In the completing of the mystical body, and the glorification of all the saints, at the end of time; then the bride, the Lamb's wife, shall be made completely ready, when all that belong to the election of grace shall be called in and called home, and all gathered together to Christ, Th2 2:1. Then is the marriage of the Lamb come (Rev 19:7; Rev 21:2), and the virgins go forth to meet the bridegroom, Mat 25:1. Then they shall enter into the king's palaces, into the heavenly mansions, to be ever with the Lord. (2.) In both these espousals, observe, to the honour of the royal bride, [1.] Her wedding clothes - raiment of needle-work, the righteousness of Christ, the graces of the Spirit; both curiously wrought by divine wisdom. [2.] Her bride-maids - the virgins her companions, the wise virgins who have oil in their vessels as well as in their lamps, those who, being joined to the church, cleave to it and follow it, these shall go in to the marriage. [3.] The mirth with which the nuptials will be celebrated: With gladness and rejoicing shall she be brought. When the prodigal is brought home to his father it is meet that we should make merry and be glad (Luk 15:32); and when the marriage of the Lamb has come let us be glad and rejoice (Rev 19:7); for the day of his espousals is the day of the gladness of his heart, Sol 3:11. 4. The progeny of this marriage shall be illustrious (Psa 45:16): Instead of thy fathers shall be thy children. Instead of the Old Testament church, the economy of which had waxed old, and ready to vanish away (Heb 8:13), as the fathers that are going off, there shall be a New Testament church, a Gentile-church, that shall be grafted into the same olive and partake of its root and fatness (Rom 11:17); more and more eminent shall be the children of the desolate than the children of the married wife, Isa 54:1. This promise to Christ is of the same import with that Isa 53:10, He shall see his seed; and these shall be made princes in all the earth; there shall be some of all nations brought into subjection to Christ, and so made princes, made to our God kings and priests, Rev 1:6. Or it may intimate that there should be a much greater number of Christian kings than ever there was of Jewish kings (those in Canaan only, these in all the earth), nursing fathers and nursing mothers to the church, which shall suck the breasts of kings. They are princes of Christ's making; for by him kings reign and princes decree justice. 5. The praise of this marriage shall be perpetual in the praises of the royal bridegroom (Psa 45:17): I will make thy name to be remembered. His Father has given him a name above every name, and here promises to make it perpetual, by keeping up a succession of ministers and Christians in every age, that shall bear up his name, which shall thus endure for ever (Psa 72:17), by being remembered in all the generations of time; for the entail of Christianity shall not be cut off. "Therefore, because they shall remember thee in all generations, they shall praise thee for ever and ever." Those that help to support the honour of Christ on earth shall in heaven see his glory, and share in it, and be for ever praising him. In the believing hope of our everlasting happiness in the other world let us always keep up the remembrance of Christ, as our only way thither, in our generation; and, in assurance of the perpetuating of the kingdom of the Redeemer in the world, let us transmit the remembrance of him to succeeding generations, that his name may endure for ever and be as the days of heaven.

This psalm begins somewhat abruptly: Yet God is good to Israel (so the margin reads it); he had been thinking of the prosperity of the wicked; while he was thus musing the fire burned, and at last he spoke by way of check to himself for what he had been thinking of. "However it be, yet God is good." Though wicked people receive many of the gifts of his providential bounty, yet we must own that he is, in a peculiar manner, good to Israel; they have favours from him which others have not. The psalmist designs an account of a temptation he was strongly assaulted with - to envy the prosperity of the wicked, a common temptation, which has tried the graces of many of the saints. Now in this account, I. He lays down, in the first place, that great principle which he is resolved to abide by and not to quit while he was parleying with this temptation, Psa 73:1. Job, when he was entering into such a temptation, fixed for his principle the omniscience of God: Times are not hidden from the Almighty, Job 24:1. Jeremiah's principle is the justice of God: Righteous art thou, O God! when I plead with thee, Jer 12:1. Habakkuk's principle is the holiness of God: Thou art of purer eyes than to behold iniquity, Hab 1:13. The psalmist's, here, is the goodness of God. These are truths which cannot be shaken and which we must resolve to live and die by. Though we may not be able to reconcile all the disposals of Providence with them, we must believe they are reconcilable. Note, Good thoughts of God will fortify us against many of Satan's temptations. Truly God is good; he had had many thoughts in his mind concerning the providences of God, but this word, at last, settled him: "For all this, God is good, good to Israel, even to those that are of a clean heart." Note, 1. Those are the Israel of God that are of a clean heart, purified by the blood of Christ, cleansed from the pollutions of sin, and entirely devoted to the glory of God. An upright heart is a clean heart; cleanness is truth in the inward part. 2. God, who is good to all, is in a special manner good to his church and people, as he was to Israel of old. God was good to Israel in redeeming them out of Egypt, taking them into covenant with himself, giving them his laws and ordinances, and in the various providences that related to them; he is, in like manner, good to all those that are of a clean heart, and, whatever happens, we must not think otherwise. II. He comes now to relate the shock that was given to his faith in God's distinguishing goodness to Israel by a strong temptation to envy the prosperity of the wicked, and therefore to think that the Israel of God are no happier than other people and that God is no kinder to them than to others. 1. He speaks of it as a very narrow escape that he had not been quite foiled and overthrown by this temptation (Psa 73:2): "But as for me, though I was so well satisfied in the goodness of God to Israel, yet my feet were almost gone (the tempter had almost tripped up my heels), my steps had well-nigh slipped (I had like to have quitted my religion, and given up all my expectations of benefit by it); for I was envious at the foolish." Note, 1. The faith even of strong believers may sometimes be sorely shaken and ready to fail them. There are storms that will try the firmest anchors. 2. Those that shall never be quite undone are sometimes very near it, and, in their own apprehension, as good as gone. Many a precious soul, that shall live for ever, had once a very narrow turn for its life; almost and well-nigh ruined, but a step between it and fatal apostasy, and yet snatched as a brand out of the burning, which will for ever magnify the riches of divine grace in the nations of those that are saved. Now, 2. Let us take notice of the process of the psalmist's temptation, what he was tempted with and tempted to. (1.) He observed that foolish wicked people have sometimes a very great share of outward prosperity. He saw, with grief, the prosperity of the wicked, Psa 73:3. Wicked people are really foolish people, and act against reason and their true interest, and yet every stander-by sees their prosperity. [1.] They seem to have the least share of the troubles and calamities of this life (Psa 73:5): They are not in the troubles of other men, even of wise and good men, neither are they plagued like other men, but seem as if by some special privilege they were exempted from the common lot of sorrows. If they meet with some little trouble, it is nothing to what others endure that are less sinners and yet greater sufferers. [2.] They seem to have the greatest share of the comforts of this life. They live at ease, and bathe themselves in pleasures, so that their eyes stand out with fatness, Psa 73:7. See what the excess of pleasure is; the moderate use of it enlightens the eyes, but those that indulge themselves inordinately in the delights of sense have their eyes ready to start out of their heads. Epicures are really their own tormentors, by putting a force upon nature, while they pretend to gratify it. And well may those feed themselves to the full who have more than heart could wish, more than they themselves ever thought of or expected to be masters of. They have, at least, more than a humble, quiet, contented heart could wish, yet not so much as they themselves wish for. There are many who have a great deal of this life in their hands, but nothing of the other life in their hearts. They are ungodly, live without the fear and worship of God, and yet they prosper and get on in the world, and not only are rich, but increase in riches, Psa 73:12. They are looked upon as thriving men; while others have much ado to keep what they have, they are still adding more, more honour, power, pleasure, by increasing in riches. They are the prosperous of the age, so some read it. [3.] Their end seems to be peace. This is mentioned first, as the most strange of all, for peace in death was every thought to be the peculiar privilege of the godly (Psa 37:37), yet, to outward appearance, it is often the lot of the ungodly (Psa 73:4): There are no bands in their death. They are not taken off by a violent death; they are foolish, and yet die not as fools die; for their hands are not bound nor their feet put into fetters, Sa2 3:33, Sa2 3:34. They are not taken off by an untimely death, like the fruit forced from the tree before it is ripe, but are left to hang on, till, through old age, they gently drop of themselves. They do not die of sore and painful diseases: There are no pangs, no agonies, in their death, but their strength is firm to the last, so that they scarcely feel themselves die. They are of those who die in their full strength, being wholly at ease and quiet, not of those that die in the bitterness of their souls and never eat with pleasure, Job 21:23, Job 21:25. Nay, they are not bound by the terrors of conscience in their dying moments; they are not frightened either with the remembrance of their sins or the prospect of their misery, but die securely. We cannot judge of men's state on the other side death either by the manner of their death or the frame of their spirits in dying. Men may die like lambs, and yet have their place with the goats. (2.) He observed that they made a very bad use of their outward prosperity and were hardened by it in their wickedness, which very much strengthened the temptation he was in to fret at it. If it had done them any good, if it had made them less provoking to God or less oppressive to man, it would never have vexed him; but it had quite a contrary effect upon them. [1.] It made them very proud and haughty. Because they live at ease, pride compasses them as a chain, Psa 73:6. They show themselves (to all that see them) to be puffed up with their prosperity, as men show their ornaments. The pride of Israel testifies to his face, Hos 5:5; Isa 3:9. Pride ties on their chain, or necklace; so Dr. Hammond reads it. It is no harm to wear a chain or necklace; but when pride ties it on, when it is worn to gratify a vain mind, it ceases to be an ornament. It is not so much what the dress or apparel is (though we have rules for that, Ti1 2:9) as what principle ties it on and with what spirit it is worn. And, as the pride of sinners appears in their dress, so it does in their talk: They speak loftily (Psa 73:8); they affect great swelling words of vanity (Pe2 2:18), bragging of themselves and disdaining all about them. Out of the abundance of the pride that is in their heart they speak big. [1.] It made them oppressive to their poor neighbours (Psa 73:6): Violence covers them as a garment. What they have got by fraud and oppression they keep and increase by the same wicked methods, and care not what injury they do to others, nor what violence they use, so they may but enrich and aggrandize themselves. They are corrupt, like the giants, the sinners of the old world, when the earth was filled with violence, Gen 6:11, Gen 6:13. They care not what mischief they do, either for mischief-sake or for their own advantage-sake. They speak wickedly concerning oppression; they oppress, and justify themselves in it. Those that speak well of sin speak wickedly of it. They are corrupt, that is, dissolved in pleasures and every thing that is luxurious (so some), and then they deride and speak maliciously; they care not whom they wound with the poisoned darts of calumny; from on high they speak oppression. [3.] It made them very insolent in their demeanour towards both God and man (Psa 73:9): They set their mouth against the heavens, putting contempt upon God himself and his honour, bidding defiance to him and his power and justice. They cannot reach the heavens with their hands, to shake God's throne, else they would; but they show their ill-will by setting their mouth against the heavens. Their tongue also walks through the earth, and they take liberty to abuse all that come in their way. No man's greatness or goodness can secure him from the scourge of the virulent tongue. They take a pride and pleasure in bantering all mankind; they are pests of the country, for they neither fear God nor regard man. [4.] In all this they were very atheistical and profane. They could not have been thus wicked if they had not learned to say (Psa 73:11), How doth God know? And is there knowledge in the Most High? So far were they from desiring the knowledge of God, who gave them all the good things they had and would have taught them to use them well, that they were not willing to believe God had any knowledge of them, that he took any notice of their wickedness or would ever call them to an account. As if, because he is Most High, he could not or would not see them, Job 22:12, Job 22:13. Whereas because he is Most High therefore he can, and will, take cognizance of all the children of men and of all they do, or say, or think. What an affront is it to the God of infinite knowledge, from whom all knowledge is, to ask, Is there knowledge in him? Well may he say (Psa 73:12), Behold, these are the ungodly. (3.) He observed that while wicked men thus prospered in their impiety, and were made more impious by their prosperity, good people were in great affliction, and he himself in particular, which very much strengthened the temptation he was in to quarrel with Providence. [1.] He looked abroad and saw many of God's people greatly at a loss (Psa 73:10): "Because the wicked are so very daring therefore his people return hither; they are at the same pause, the same plunge, that I am at; they know not what to say to it any more than I do, and the rather because waters of a full cup are wrung out to them; they are not only made to drink, and to drink deeply, of the bitter cup of affliction, but to drink all. Care is taken that they lose not a drop of that unpleasant potion; the waters are wrung out unto them, that they may have the dregs of the cup. They pour out abundance of tears when they hear wicked people blaspheme God and speak profanely," as David did, Psa 119:136. These are the waters wrung out to them. [2.] He looked at home, and felt himself under the continual frowns of Providence, while the wicked were sunning themselves in its smiles (Psa 73:14): "For my part," says he, "all the day long have I been plagued with one affliction or another, and chastened every morning, as duly as the morning comes." His afflictions were great - he was chastened and plagued; the returns of them were constant, every morning with the morning, and they continued, without intermission, all the day long. This he thought was very hard, that, when those who blasphemed God were in prosperity, he that worshipped God was under such great affliction. He spoke feelingly when he spoke of his own troubles; there is no disputing against sense, except by faith. (4.) From all this arose a very strong temptation to cast off his religion. [1.] Some that observed the prosperity of the wicked, especially comparing it with the afflictions of the righteous, were tempted to deny a providence and to think that God had forsaken the earth. In this sense some take Psa 73:11. There are those, even among God's professing people, that say, "How does God know? Surely all things are left to blind fortune, and not disposed of by an all-seeing God." Some of the heathen, upon such a remark as this, have asked, Quis putet esse deos? - Who will believe that there are gods? [2.] Though the psalmist's feet were not so far gone as to question God's omniscience, yet he was tempted to question the benefit of religion, and to say (Psa 73:13), Verily, I have cleansed my heart in vain, and have, to no purpose, washed my hands in innocency. See here what it is to be religious; it is to cleanse our hearts, in the first place, by repentance and regeneration, and then to wash our hands in innocency by a universal reformation of our lives. It is not in vain to do this, not in vain to serve God and keep his ordinances; but good men have been sometimes tempted to say, "It is in vain," and "Religion is a thing that there is nothing to be got by," because they see wicked people in prosperity. But, however the thing may appear now, when the pure in heart, those blessed ones, shall see God (Mat 5:8), they will not say that they cleansed their hearts in vain.

Here we see, 1. That religion is so far from destroying good manners that it reaches us to behave ourselves lowly and reverently towards our superiors, to keep our distance, and give place to those to whom it belongs "Put not forth thyself rudely and carelessly in the king's presence, or in the presence of great men; do not compare with them" (so some understand it); "do not vie with them in apparel, furniture, gardens, house-keeping, or retinue, for that is an affront to them and will waste thy own estate." 2. That religion teaches us humility and self-denial, which is a better lesson than that of good manners: "Deny thyself the place thou art entitled to; covet not to make a fair show, nor air at preferment, nor thrust thyself into the company of those that are above thee; be content in a low sphere if that is it which God has allotted to thee." The reason he gives is because this is really the way to advancement, as our Saviour shows in a parable that seems to be borrowed from this, Luk 14:9. Not that we must therefore pretend modesty and humility, and make a stratagem of it, for the courting of honour, but therefore we must really be modest and humble, because God will put honour on such and so will men too. It is better, more for a man's satisfaction and reputation, to be advanced above his pretensions and expectations, than to be thrust down below them, in the presence of the prince, whom it was a great piece of honour to be admitted to the sight of and a great piece of presumption to look upon without leave.

This description of the virtuous woman is designed to show what wives the women should make and what wives the men should choose; it consists of twenty-two verses, each beginning with a letter of the Hebrew alphabet in order, as some of the Psalms, which makes some think it was no part of the lesson which Lemuel's mother taught him, but a poem by itself, written by some other hand, and perhaps had been commonly repeated among the pious Jews, for the ease of which it was made alphabetical. We have the abridgment of it in the New Testament (Ti1 2:9, Ti1 2:10, Pe1 3:1-6), where the duty prescribed to wives agrees with this description of a good wife; and with good reason is so much stress laid upon it, since it contributes as much as any one thing to the keeping up of religion in families, and the entail of it upon posterity, that the mothers be wise and good; and of what consequence it is to the wealth and outward prosperity of a house every one is sensible. He that will thrive must ask his wife leave. Here is, I. A general enquiry after such a one (Pro 31:10), where observe, 1. The person enquired after, and that is a virtuous woman - a woman of strength (so the word is), though the weaker vessel, yet made strong by wisdom and grace, and the fear of God: it is the same word that is used in the character of good judges (Exo 18:21), that they are able men, men qualified for the business to which they are called, men of truth, fearing God. So it follows, A virtuous woman is a woman of spirit, who has the command of her own spirit and knows how to manage other people's, one that is pious and industrious, and a help meet for a man. In opposition to this strength, we read of the weakness of the heart of an imperious whorish woman, Eze 16:30. A virtuous woman is a woman of resolution, who, having espoused good principles, is firm and steady to them, and will not be frightened with winds and clouds from any part of her duty. 2. The difficulty of meeting with such a one: Who can find her? This intimates that good women are very scarce, and many that seem to be so do not prove so; he that thought he had found a virtuous woman was deceived; Behold, it was Leah, and not the Rachel he expected. But he that designs to marry ought to seek diligently for such a one, to have this principally in his eye, in all his enquiries, and to take heed that he be not biassed by beauty or gaiety, wealth or parentage, dressing well or dancing well; for all these may be and yet the woman not be virtuous, and there is many a woman truly virtuous who yet is not recommended by these advantages. 3. The unspeakable worth of such a one, and the value which he that has such a wife ought to put upon her, showing it by his thankfulness to God and his kindness and respect to her, whom he must never think he can do too much for. Her price is far above rubies, and all the rich ornaments with which vain women adorn themselves. The more rare such good wives are the more they are to be valued. II. A particular description of her and of her excellent qualifications. 1. She is very industrious to recommend herself to her husband's esteem and affection. Those that are good really will be good relatively. A good woman, if she be brought into the marriage state, will be a good wife, and make it her business to please her husband, Co1 7:34. Though she is a woman of spirit herself, yet her desire is to her husband, to know his mind, that she may accommodate herself to it, and she is willing that he should rule over her. (1.) She conducts herself so that he may repose an entire confidence in her. He trusts in her chastity, which she never gave him the least occasion to suspect or to entertain any jealousy of; she is not morose and reserved, but modest and grave, and has all the marks of virtue in her countenance and behaviour; her husband knows it, and therefore his heart doth safely trust in her; he is easy, and makes her so. He trusts in her conduct, that she will speak in all companies, and act in all affairs, with prudence and discretion, so as not to occasion him either damage or reproach. He trusts in her fidelity to his interests, and that she will never betray his counsels nor have any interest separate from that of his family. When he goes abroad, to attend the concerns of the public, he can confide in her to order all his affairs at home, as well as if he himself were there. She is a good wife that is fit to be trusted, and he is a good husband that will leave it to such a wife to manage for him. (2.) She contributes so much to his content and satisfaction that he shall have no need of spoil; he needs not be griping and scraping abroad, as those must be whose wives are proud and wasteful at home. She manages his affairs so that he is always before-hand, has such plenty of his own that he is in no temptation to prey upon his neighbours. He thinks himself so happy in her that he envies not those who have most of the wealth of this world; he needs it not, he has enough, having such a wife. Happy the couple that have such a satisfaction as this in each other! (3.) She makes it her constant business to do him good, and is afraid of doing any thing, even through inadvertency, that may turn to his prejudice, Pro 31:12. She shows her love to him, not by a foolish fondness, but by prudent endearments, accommodating herself to his temper, and not crossing him, giving him good words, and not bad ones, no, not when he is out of humour, studying to make him easy, to provide what is fit for him both in health and sickness, and attending him with diligence and tenderness when any thing ails him; nor would she, no, not for the world, wilfully do any thing that might be a damage to his person, family, estate, or reputation. And this is her care all the days of her life; not at first only, or now and then, when she is in a good humour, but perpetually; and she is not weary of the good offices she does him: She does him good, not only all the days of his life, but of her own too; if she survive him, still she is doing him good in her care of his children, his estate, and good name, and all the concerns he left behind him. We read of kindness shown, not only to the living, but to the dead, Rut 2:20. (4.) She adds to his reputation in the world (Pro 31:23): Her husband is known in the gates, known to have a good wife. By his wise counsels, and prudent management of affairs, it appears that he has a discreet companion in his bosom, by conversation with whom he improves himself. By his cheerful countenance and pleasant humour it appears that he has an agreeable wife at home; for many that have not have their tempers strangely soured by it. Nay, by his appearing clean and neat in his dress, every thing about him decent and handsome, yet not gaudy, one may know he has a good wife at home, that takes care of his clothes. 2. She is one that takes pains in the duty of her place and takes pleasure in it. This part of her character is much enlarged upon here. (1.) She hates to sit still and do nothing: She eats not the bread of idleness, Pro 31:27. Though she needs not work for her bread (she has an estate to live upon), yet she will not eat it in idleness, because she knows that we were none of us sent into this world to be idle, that when we have nothing to do the devil will soon find us something to do, and that it is not fit that those who will not labour should eat. Some eat and drink because they can find themselves nothing else to do, and needless visits must be received with fashionable entertainments; these are eating the bread of idleness, which she has no relish for, for she neither gives nor receives idle visits nor idle talk. (2.) She is careful to fill up time, that none of that be lost. When day-light is done, she does not then think it time to lay by her work, as those are forced to do whose business lies abroad in the fields (Psa 104:23), but her business lying within-doors, and her work worth candle-light, with that she lengthens out the day; and her candle goes not out by night, Pro 31:18. It is a mercy to have candle-light to supply the want of day-light, and a duty, having that advantage, to improve it. We say of an elaborate piece, It smells of the lamp. (3.) She rises early, while it is yet night (Pro 31:15), to give her servants their breakfast, that they may be ready to go cheerfully about their work as soon as the day breaks. She is none of those who sit up playing at cards, or dancing, till midnight, till morning, and then lie in bed till noon. No; the virtuous woman loves her business better than her ease or her pleasure, is in care to be found in the way of her duty every hour of the day, and has more true satisfaction in having given meat to her household betimes in the morning than those can have in the money they have won, much more in what they have lost, who sat up all night at play. Those that have a family to take care of should not love their bed too well in a morning. (4.) She applies herself to the business that is proper for her. It is not in a scholar's business, or statesman's business, or husbandman's business, that she employs herself, but in women's business: She seeks wool and flax, where she may have the best of each at the best hand, and cheapest; she has a stock of both by her, and every thing that is necessary to the carrying on both of the woollen and the linen manufacture (Pro 31:13), and with this she does not only set the poor on work, which is a very good office, but does herself work, and work willingly, with her hands; she works with the counsel or delight of her hands (so the word is); she goes about it cheerfully and dexterously, lays not only her hand, but her mind to it, and goes on in it without weariness in well-doing. She lays her own hands to the spindle, or spinning-wheel, and her hands hold the distaff (Pro 31:19), and she does not reckon it either an abridgment of her liberty or a disparagement to her dignity, or at all inconsistent with her repose. The spindle and the distaff are here mentioned as her honour, while the ornaments of the daughters of Zion are reckoned up to their reproach, Isa 2:18, etc. (5.) She does what she does with all her might, and does not trifle in it (Pro 31:17); She girds her loins with strength and strengthens her arms; she does not employ herself in sitting work only, or in that which is only the nice performance of the fingers (there are works that are scarcely one remove from doing nothing); but, if there be occasion, she will go through with work that requires all the strength she has, which she will use as one that knows it is the way to have more. 3. She is one that makes what she does to turn to a good account, by her prudent management of it. She does not toil all night and catch nothing; no, she herself perceives that her merchandise is good (Pro 31:18); she is sensible that in all her labour there is profit, and that encourages her to go on in it. She perceives that she can make things herself better and cheaper than she can buy them; she finds by observation what branch of her employment brings in the best returns, and to that she applies herself most closely. (1.) She brings in provisions of all things necessary and convenient for her family, Pro 31:14. No merchants' ships, no, not Solomon's navy, ever made a more advantageous return than her employments do. Do they bring in foreign commodities with the effects they export? So does she with the fruit of her labours. What her own ground does not produce she can furnish herself with, if she have occasion for it, by exchanging her own goods for it; and so she brings her food from afar. Not that she values things the more for their being far-fetched, but, if they be ever so far off, if she must have them she knows how to come by them. (2.) She purchases lands, and enlarges the demesne of the family (Pro 31:16): She considers a field, and buys it. She considers what an advantage it will be to the family and what a good account it will turn to, and therefore she buys it; or, rather, though she have ever so much mind to it she will not buy it till she has first considered it, whether it be worth her money, whether she can afford to take so much money out of her stock as must go to purchase it, whether the title be good, whether the ground will answer the character given of it, and whether she has money at command to pay for it. Many have undone themselves by buying without considering; but those who would make advantageous purchases must consider, and then buy. She also plants a vineyard, but it is with the fruit of her hands; she does not take up money, or run into debt, to do it, but she does it with what she can spare out of the gains of her own housewifery. Men should not lay out any thing upon superfluities, till, by the blessing of God upon their industry, they have got before-hand, and can afford it; and then the fruit of the vineyard is likely to be doubly sweet, when it is the fruit of honest industry. (3.) She furnishes her house well and has good clothing for herself and her family (Pro 31:22): She makes herself coverings of tapestry to hang her rooms, and she may be allowed to use them when they are of her own making. Her own clothing is rich and fine: it is silk and purple, according to her place and rank. Though she is not so vain as to spend much time in dressing herself, nor makes the putting on of apparel her adorning, nor values herself upon it, yet she has rich clothes and puts them on well. The senator's robes which her husband wears are of her own spinning, and they look better and wear better than any that are bought. She also gets good warm clothing for her children, and her servants' liveries. She needs not fear the cold of the most pinching winter, for she and her family are well provided with clothes, sufficient to keep out cold, which is the end chiefly to be aimed at in clothing: All her household are clothed in scarlet, strong cloth and fit for winter, and yet rich and making a good appearance. They are all double clothed (so some read it), have change of raiment, a winter suit and a summer suit. (4.) She trades abroad. She makes more than she and her household have occasion for; and therefore, when she has sufficiently stocked her family, she sells fine linen and girdles to the merchants (Pro 31:24), who carry them to Tyre, the mart of the nations, or some other trading city. Those families are likely to thrive that sell more than they buy; as it is well with the kingdom when abundance of its home manufactures are exported. It is no disgrace to those of the best quality to sell what they can spare, nor to deal in trade and send ventures by sea. (5.) She lays up for hereafter: She shall rejoice in time to come, having laid in a good stock for her family, and having good portions for her children. Those that take pains when they are in their prime will have the pleasure and joy of it when they are old, both in reflecting upon it and in reaping the benefit of it. 4. She takes care of her family and all the affairs of it, gives meat to her household (Pro 31:15), to every one his portion of meat in due season, so that none of her servants have reason to complain of being kept short or faring hard. She gives also a portion (an allotment of work, as well as meat) to her maidens; they shall all of them know their business and have their task. She looks well to the ways of her household (Pro 31:27); she inspects the manners of all her servants, that she may check what is amiss among them, and oblige them all to behave properly and do their duty to God and one another, as well as to her; as Job, who put away iniquity far from his tabernacle, and David, who would suffer no wicked thing in his house. She does not intermeddle in the concerns of other people's houses; she thinks it enough for her to look well to her own. 5. She is charitable to the poor, Pro 31:20. She is as intent upon giving as she is upon getting; she often serves the poor with her own hand, and she does if freely, cheerfully, and very liberally, with an out-stretched hand. Nor does she relieve her poor neighbours only, and those that are nigh at hand, but she reaches forth her hands to the needy that are at a distance, seeking opportunities to do good and to communicate, which is as good housewifery as any thing she does. 6. She is discreet and obliging in all her discourse, not talkative, censorious, nor peevish, as some are, that know how to take pains; no, she opens her mouth with wisdom; when she does speak, it is with a great deal of prudence and very much to the purpose; you may perceive by every word she says how much she governs herself by the rules of wisdom. She not only takes prudent measures herself, but gives prudent advice to others; and this not as assuming the authority of a dictator, but with the affection of a friend and an obliging air: In her tongue is the law of kindness; all she says is under the government of that law. The law of love and kindness is written in the heart, but it shows itself in the tongue; if we are kindly affectioned one to another, it will appear by affectionate expression. It is called a law of kindness, because it gives law to others, to all she converses with. Her wisdom and kindness together put a commanding power into all she says; they command respect, they command compliance. How forcible are right words! In her tongue is the law of grace, or mercy (so some read it), understanding it of the word and law of God, which she delights to talk of among her children and servants. She is full of pious religious discourse, and manages it prudently, which shows how full her heart is of another world even when her hands are most busy about this world. 7. That which completes and crowns her character is that she fears the Lord, Pro 31:30. With all those good qualities she lacks not that one thing needful; she is truly pious, and, in all she does, is guided and governed by principles of conscience and a regard to God; this is that which is here preferred far before beauty; that is vain and deceitful; all that are wise and good account it so, and value neither themselves nor others on it. Beauty recommends none to God, nor is it any certain indication of wisdom and goodness, but it has deceived many a man who has made his choice of a wife by it. There may be an impure deformed soul lodged in a comely and beautiful body; nay, many have been exposed by their beauty to such temptations as have been the ruin of their virtue, their honour, and their precious souls. It is a fading thing at the best, and therefore vain and deceitful. A fit of sickness will stain and sully it in a little time; a thousand accidents may blast this flower in its prime; old age will certainly wither it and death and the grave consume it. But the fear of God reigning in the heart is the beauty of the soul; it recommends those that have it to the favour of God, and is, in his sight, of great price; it will last for ever, and bid defiance to death itself, which consumes the beauty of the body, but consummates the beauty of the soul. III. The happiness of this virtuous woman. 1. She has the comfort and satisfaction of her virtue in her own mind (Pro 31:25): Strength and honour are her clothing, in which she wraps herself, that is, enjoys herself, and in which she appears to the world, and so recommends herself. She enjoys a firmness and constancy of mind, has spirit to bear up under the many crosses and disappointments which even the wise and virtuous must expect to meet with in this world; and this is her clothing, for defence as well as decency. She deals honourably with all, and she has the pleasure of doing so, and shall rejoice in time to come; she shall reflect upon it with comfort, when she comes to be old, that she was not idle or useless when she was young. In the day of death it will be a pleasure to her to think that she has lived to some good purpose. Nay, she shall rejoice in an eternity to come; she shall be recompensed for her goodness with fulness of joy and pleasures for evermore. 2. She is a great blessing to her relations, Pro 31:28. (1.) Her children grow up in her place, and they call her blessed. They give her their good word, they are themselves a commendation to her, and they are ready to give great commendations of her; they pray for her, and bless God that they had such a good mother. It is a debt which they owe her, a part of that honour which the fifth commandment requires to be paid to father and mother; and it is a double honour that is due to a good father and a good mother. (2.) Her husband thinks himself so happy in her that he takes all occasions to speak well of her, as one of the best of women. It is no indecency at all, but a laudable instance of conjugal love, for husbands and wives to give one another their due praises. 3. She gets the good word of all her neighbours, as Ruth did, whom all the city of her people knew to be a virtuous woman, Rut 3:11. Virtue will have its praise, Phi 4:8. A woman that fears the Lord, shall have praise of God (Rom 2:29) and of men too. It is here shown, (1.) That she shall be highly praised (Pro 31:29): Many have done virtuously. Virtuous women, it seems, are precious jewels, but not such rare jewels as was represented Pro 31:10. There have been many, but such a one as this cannot be paralleled. Who can find her equal? She excels them all. Note, Those that are good should aim and covet to excel in virtue. Many daughters, in their father's house, and in the single state, have done virtuously, but a good wife, if she be virtuous, excels them all, and does more good in her place than they can do in theirs. Or, as some explain it, A man cannot have his house so well kept by good daughters, as by a good wife. (2.) That she shall be incontestably praised, without contradiction, Pro 31:31. Some are praised above what is their due, but those that praise her do but give her of the fruit of her hands; they give her that which she has dearly earned and which is justly due to her; she is wronged if she have it not. Note, Those ought to be praised the fruit of whose hands is praise-worthy. The tree is known by its fruits, and therefore, if the fruit be good, the tree must have our good word. If her children be dutiful and respectful to her, and conduct themselves as they ought, they then give her the fruit of her hands; she reaps the benefit of all the care she has taken of them, and thinks herself well paid. Children must thus study to requite their parents, and this is showing piety at home, Ti1 5:4. But, if men be unjust, the thing will speak itself, her own works will praise her in the gates, openly before all the people. [1.] She leaves it to her own works to praise her, and does not court the applause of men. Those are none of the truly virtuous women that love to hear themselves commended. [2.] Her own works will praise her; if her relations and neighbours altogether hold their peace, her good works will proclaim her praise. The widows gave the best encomium of Dorcas when they showed the coats and garments she had made for the poor, Act 9:39. [3.] The least that can be expected from her neighbours is that they should let her own works praise her, and do nothing to hinder them. Those that do that which is good, let them have praise of the same (Rom 13:3) and let us not enviously say, or do, any thing to the diminishing of it, but be provoked by it to a holy emulation. Let none have an ill report from us, that have a good report even of the truth itself. Thus is shut up this looking-glass for ladies, which they are desired to open and dress themselves by; and, if they do so, their adorning will be found to praise, and honour, and glory, at the appearing of Jesus Christ.

The prophet's business was to show all sorts of people what they had contributed to the national guilt and what share they must expect in the national judgments that were coming. Here he reproves and warns the daughters of Zion, tells the ladies of their faults; and Moses, in the law, having denounced God's wrath against the tender and delicate woman (the prophets being a comment upon the law, Deu 28:56), he here tells them how they shall smart by the calamities that are coming upon them. Observe, I. The sin charged upon the daughters of Zion, Isa 3:16. The prophet expressly vouches God's authority for what he said. lest it should be thought it was unbecoming in him to take notice of such things, and should be resented by the ladies: The Lord saith it. "Whether they will hear, or whether they will forbear, let them know that God takes notice of, and is much displeased with, the folly and vanity of proud women, and his law takes cognizance even of their dress." Two things that here stand indicted for - haughtiness and wantonness, directly contrary to that modesty, shamefacedness, and sobriety, with which women ought to adorn themselves, Ti1 2:9. They discovered the disposition of their mind by their gait and gesture, and the lightness of their carriage. They are haughty, for they walk with stretched-forth necks, that they may seem tall, or, as thinking nobody good enough to speak to them or to receive a look or a smile from them. Their eyes are wanton, deceiving (so the word is); with their amorous glances they draw men into their snares. They affect a formal starched way of going, that people may look at them, and admire them, and know they have been at the dancing-school, and have learned the minuet-step. They go mincing, or nicely tripping, not willing to set so much as the sole of their foot to the ground, for tenderness and delicacy. They make a tinkling with their feet, having, as some think, chains, or little bells, upon their shoes, that made a noise: they go as if they were fettered (so some read it), like a horse tramelled, that he may learn to pace. Thus Agag came delicately, Sa1 15:32. Such a nice affected mien is not only a force upon that which is natural, and ridiculous before men, men of sense; but as it is an evidence of a vain mind, it is offensive to God. And two things aggravated it here: 1. That these were the daughters of Zion, the holy mountain, who should have behaved with the gravity that becomes women professing godliness. 2. That it should seem, by the connexion, they were the wives and daughters of the princes who spoiled and oppressed the poor (Isa 3:14, Isa 3:15) that they might maintain the pride and luxury of their families. II. The punishments threatened for this sin; and they answer the sin as face answers to face in a glass, Isa 3:17, Isa 3:18. 1. They walked with stretched-forth necks, but God will smite with a scab the crown of their head, which shall lower their crests, and make them ashamed to show their heads, being obliged by it to cut off their hair. Note, Loathsome diseases are often sent as the just punishment of pride, and are sometimes the immediate effect of lewdness, the flesh and the body being consumed by it. 2. They cared not what they laid out in furnishing themselves with great variety of fine clothes; but God will reduce them to such poverty and distress that they shall not have clothes sufficient to cover their nakedness, but their uncomeliness shall be exposed through their rags. 3. They were extremely fond and proud of their ornaments; but God will strip them of those ornaments, when their houses shall be plundered, their treasures rifled, and they themselves led into captivity. The prophet here specifies many of the ornaments which they used as particularly as if he had been the keeper of their wardrobe or had attended them in their dressing-room. It is not at all material to enquire what sort of ornaments these respectively were and whether the translations rightly express the original words; perhaps 100 years hence the names of some of the ornaments that are now in use in our own land will be as little understood as some of those here mentioned now are. Fashions alter, and so do the names of them; and yet the mention of them is not in vain, but is designed to expose the folly of the daughters of Zion; for, (1.) Many of these things, we may suppose, were very odd and ridiculous, and, if they had not been in fashion, would have been hooted at. They were fitter to be toys for children to play with than ornaments for grown people to go to Mount Zion in. (2.) Those things that were decent and convenient, as the linen, the hoods, and the veils, needed not be provided in such abundance and variety. It is necessary to have apparel and proper that all should have it according to their rank; but what occasion was there for so many changeable suits of apparel (Isa 3:22), that they might not be seen two days together in the same suit? "They must have (as the homily against excess of apparel speaks) one gown for the day, another for the night - one long, another short - one for the working day, another for the holy-day - one of this colour, another of that colour - one of cloth, another of silk or damask - one dress afore dinner, another after - one of the Spanish fashion, another Turkey - and never content with sufficient." All this, as it is an evidence of pride and vain curiosity, so must needs spend a great deal in gratifying a base lust that ought to be laid out in works of piety and charity; and it is well if poor tenants be not racked, or poor creditors defrauded to support it. (3.) The enumeration of these things intimates what care they were in about them, how much their hearts were upon them, what an exact account they kept of them, how nice and critical they were about them, how insatiable their desire was of them, and how much of their comfort was bound up in them. A maid could forget none of these ornaments, though they were ever so many (Jer 2:32), but they would report them as readily, and talk of them with as much pleasure, as if they had been things of the greatest moment. The prophet did not speak of these things as in themselves sinful (they might lawfully be had and used), but as things which they were proud of and should therefore be deprived of. III. They were very nice and curious about their clothes; but God would make those bodies of theirs, which were at such expense to beautify and make easy, a reproach and burden to them (Isa 3:24): Instead of sweet smell (those tablets, or boxes, of perfume, houses of the soul or breath, as they are called, Isa 3:20, margin) there shall be stink, garments grown filthy with being long worn, or from some loathsome disease or plasters for the cure of it. Instead of a rich embroidered girdle used to make the clothes sit tight, there shall be a rent, a rending of the clothes for grief, or old rotten clothes rent into rags. Instead of well-set hair, curiously plaited and powdered, there shall be baldness, the hair being plucked off or shaven, as was usual in times of great affliction (Isa 15:2; Jer 16:6), or in great servitude, Eze 29:18. Instead of a stomacher, or a scarf or sash, there shall be a girding of sackcloth, in token of deep humiliation; and burning instead of beauty. Those that had a good complexion, and were proud of it, when they are carried into captivity shall be tanned and sun-burnt; and it is observed that the best faces are soonest injured by the weather. From all this let us learn, 1. Not to be nice and curious about our apparel, not to affect that which is gay and costly, nor to be proud of it. 2. Not to be secure in the enjoyment of any of the delights of sense, because we know not how soon we may be stripped of them, nor what straits we may be reduced to. IV. They designed by these ornaments to charm the gentlemen, and win their affections (Pro 7:16, Pro 7:17), but there shall be none to be charmed by them (Isa 3:25): Thy men shall fall by the sword, and the mighty in the war, The fire shall consume them, and then the maidens shall not be given in marriage; as it is, Psa 78:63. When the sword comes with commission the mighty commonly fall first by it, because they are most forward to venture. And, when Zion's guards are cut off, no marvel that Zion's gates lament and mourn (Isa 3:26), the enemies having made themselves masters of them; and the city itself, being desolate, being emptied or swept, shall sit upon the ground like a disconsolate widow. If sin be harboured within the walls, lamentation and mourning are near the gates.

It was threatened (Isa 3:25) that the mighty men should fall by the sword in war, and it was threatened as a punishment to the women that affected gaiety and a loose sort of conversation. Now here we have the effect and consequence of that great slaughter of men, 1. That though Providence has so wisely ordered that, communibus annis - on an average of years, there is nearly an equal number of males and females born into the world, yet, through the devastations made by war, there should scarcely be one man in seven left alive. As there are deaths attending the bringing forth of children, which are peculiar to the woman, who was first in transgression, so, to balance that, there are deaths peculiar to men, those by the sword in the high places of the field, which perhaps devour more than child-bed does. Here it is foretold that such multitudes of men should be cut off that there should be seven women to one man. 2. That by reason of the scarcity of men, though marriage should be kept up for the raising of recruits and the preserving of the race of mankind upon earth, yet the usual method of it should be quite altered, - that, whereas men ordinarily make their court to the women, the women should now take hold of the men, foolishly fearing (as Lot's daughters did, when they saw the ruin of Sodom and perhaps thought it reached further than it did) that in a little time there would be none left (Gen 19:31), - that whereas women naturally hate to come in sharers with others, seven should now, by consent, become the wives of one man, - and that whereas by the law the husband was obliged to provide food and raiment for his wife (Exo 21:10), which with many would be the most powerful argument against multiplying wives, these women will be bound to support themselves; they will eat bread of their own earning, and wear apparel of their own working, and the man they court shall be at no expense upon them, only they desire to be called his wives, to take away the reproach of a single life. They are willing to be wives upon any terms, though ever so unreasonable; and perhaps the rather because in these troublesome times it would be a kindness to them to have a husband for their protector. Paul, on the contrary, thinks the single state preferable in a time of distress, Co1 7:26. It were well if this were not introduced here partly as a reflection upon the daughters of Zion, that, notwithstanding the humbling providences they were under (Isa 3:18), they remained unhumbled, and, instead of repenting of their pride and vanity, when God was contending with them for them, all their care was to get husbands - that modesty, which is the greatest beauty of the fair sex, was forgotten, and with them the reproach of vice was nothing to the reproach of virginity, a sad symptom of the irrecoverable desolations of virtue.

It is a glorious victory that is here enquired into first and then accounted for. 1. It is a victory obtained by the providence of God over the enemies of Israel; over the Babylonians (say some), whom Cyrus conquered and God by him, and they will have the prophet to make the first discovery of him in his triumphant return when he is in the country of Edom: but this can by no means be admitted, because the country of Babylon is always spoken of as the land of the north, whereas Edom lay south from Jerusalem, so that the conqueror would not return through that country; the victory therefore is obtained over the Edomites themselves, who had triumphed in the destruction of Jerusalem by the Chaldeans (Psa 137:7) and cut off those who, making their way as far as they could from the enemy, escaped to the Edomites (Oba 1:12, Oba 1:13), and were therefore reckoned with when Babylon was; for no doubt that prophecy was accomplished, though we do not meet in history with the accomplishment of it (Jer 49:13), Bozrah shall become a desolation. Yet this victory over Edom is put as an instance or specimen of the like victories obtained over other nations that had been enemies to Israel. This over the Edomites is named for the sake of the old enmity of Esau against Jacob (Gen 27:41) and perhaps with an allusion to David's glorious triumphs over the Edomites, by which it should seem, more than by any other of his victories, he got himself a name, Psa 60:1-12, title, Sa2 8:13, Sa2 8:14. But this is not all: 2. It is a victory obtained by the grace of God in Christ over our spiritual enemies. We find the garments dipped in blood adorning him whose name is called The Word of God, Rev 19:13. And who that is we know very well; for it is through him that we are more than conquerors over those principalities and powers which on the cross he spoiled and triumphed over. In this representation of the victory we have, I. An admiring question put to the conqueror, Isa 63:1, Isa 63:2. It is put by the church, or by the prophet in the name of the church. He sees a mighty hero returning in triumph from a bloody engagement, and makes bold to ask him two questions: - 1. Who he is. He observes him to come from the country of Edom, to come in such apparel as was glorious to a soldier, not embroidered or laced, but besmeared with blood and dirt. He observes that he does not come as one either frightened or fatigued, but that he travels in the greatness of his strength, altogether unbroken. Triumphant and victorious he appears, And honour in his looks and habit wears. How strong he treads! how stately doth he go! Pompous and solemn is his pace, And full of majesty, as is his face; Who is this mighty hero - who! - Mr. Norris The question, Who is this? perhaps means the same with that which Joshua put to the same person when he appeared to him with his sword drawn (Jos 5:13): Art thou for us or for our adversaries? Or, rather, the same with that which Israel put in a way of adoration (Exo 15:11): Who is a God like unto thee? 2. The other question it, "Wherefore art thou red in thy apparel? What hard service hast thou been engaged in, that thou carriest with thee these marks of toil and danger?" Is it possible that one who has such majesty and terror in his countenance should be employed in the mean and servile work of treading the wine-press? Surely it is not. That which is really the glory of the Redeemer seems, prim facie - at first, a disparagement to him, as it would be to a mighty prince to do the work of the wine-dressers and husbandmen; for he took upon him the form of a servant, and carried with him the marks of servitude. II. An admirable answer returned by him. 1. He tells who he is: I that speak in righteousness, mighty to save. He is the Saviour. God was Israel's Saviour out of the hand of their oppressors; the Lord Jesus is ours; his name, Jesus, signifies a Saviour, for he saves his people from their sins. In the salvation wrought he will have us to take notice, (1.) Of the truth of his promise, which is therein performed: He speaks in righteousness, and will therefore make good every word that he has spoken with which he will have us to compare what he does, that, setting the word and the work the one over against the other, what he does may ratify what he has said and what he has said may justify what he does. (2.) Of the efficacy of his power, which is therein exerted: He is mighty to save, able to bring about the promised redemption, whatever difficulties and oppositions may lie in the way of it. 'Tis I who to my promise faithful stand, I, who the powers of death, hell, and the grave, Have foil'd with this all-conquering hand, I, who most ready am, and mighty too, to save. - Mr. Norris 2. He tells how he came to appear in this hue (Isa 63:3): I have trodden the wine-press alone. Being compared to one that treads in the wine-fat, such is his condescension, in the midst of his triumphs, that he does not scorn the comparison, but admits it and carries it on. He does indeed tread the wine-press, but it is the great wine-press of the wrath of God (Rev 14:19), in which we sinners deserved to be cast; but Christ was pleased to cast our enemies into it, and to destroy him that had the power of death, that he might deliver us. And of this the bloody work which God sometimes made among the enemies of the Jews, and which is here foretold, was a type and figure. Observe the account the conqueror gives of his victory. (1.) He gains the victory purely by his own strength: I have trodden the wine-press alone, Isa 63:3. When God delivered his people and destroyed their enemies, if he made use of instruments, he did not need them. But among his people, for whom the salvation was to be wrought, no assistance offered itself; they were weak and helpless, and had no ability to do any thing for their own relief; they were desponding and listless, and had no heart to do any thing; they were not disposed to give the least stroke or struggle for liberty, neither the captives themselves nor any of their friends for them (Isa 63:5): "I looked, and there was none to help, as one would have expected, nothing of a bold active spirit appeared among them; nay, there was not only none to lead, but, which was more strange, there was none to uphold, none that would come in as a second, that had the courage to join with Cyrus against their oppressors; therefore my arm brought about the salvation; not by created might or power, but by the Spirit of the Lord of hosts, my own arm." Note, God can help when all other helpers fail; nay, that is his time to help, and therefore for that very reason he will put forth his own power so much the more gloriously. But this is most fully applicable to Christ's victories over our spiritual enemies, which he obtained by a single combat. He trod the wine-press of his Father's wrath alone, and triumphed over principalities and powers in himself, Col 2:15. Of the people there was none with him; for, when he entered the lists with the powers of darkness, all his disciples forsook him and fled. There was non to help, none that could, none that durst; and he might well wonder that among the children of men, whose concern it was, there was not only none to uphold, but that there were so many to oppose and hinder it if they could. (2.) He undertakes the war purely out of his own zeal. It is in his anger, it is in his fury, that he treads down his enemies (Isa 63:3), and that fury upholds him and carries him on in this enterprise, Isa 63:5. God wrought salvation for the oppressed Jews purely because he was very angry with the oppressing Babylonians, angry at their idolatries and sorceries, their pride and cruelty, and the injuries they did to his people, and, as they increased their abominations and grew more insolent and outrageous, his anger increased to fury. Our Lord Jesus wrought out our redemption in a holy zeal for the honour of his Father and the happiness of mankind, and a holy indignation at the daring attempts Satan had made upon both; this zeal and indignation upheld him throughout his whole undertaking. Two branches there were of this zeal that animated him: - [1.] He had a zeal against his and his people's enemies: The day of vengeance is in my heart (Isa 63:4), the day fixed in the eternal counsels for taking vengeance on them; this was written in his heart, so that he could not forget it, could not let it slip; his heart was full of it, and it lay as a charge, as a weight, upon him, which made him push on this holy war with so much vigour. Note, There is a day fixed for divine vengeance, which may be long deferred, but will come at last; and we may be content to wait for it, for the Redeemer himself does so, though his heart is upon it. [2.] He had a zeal for his people, and for all that he designed to make sharers in the intended salvation: "The year of my redeemed has come, the year appointed for their redemption." There was a year fixed for the deliverance of Israel out of Egypt, and God kept time to a day (Exo 12:41); so there was for their release out of Babylon (Dan 9:2); so there was for Christ's coming to destroy the works of the devil; so there is for all the deliverances of the church, and the deliverer has an eye to it. Observe, First, With what pleasure he speaks of his people; they are his redeemed; they are his own, dear to him. Though their redemption is not yet wrought out, yet he calls them his redeemed, because it shall as surely be done as if it were done already. Secondly, With what pleasure he speaks of his people's redemption; how glad he is that the time has come, though he is likely to meet with a sharp encounter. "Now that the year of my redeemed has come, Lo, I come; delay shall be no longer. Now will I arise, saith the Lord. Now thou shalt see what I will do to Pharaoh." Note, The promised salvation must be patiently waited for till the time appointed comes; yet we must attend the promises with our prayers. Does Christ say, Surely I come quickly; let our hearts reply, Even so come; let the year of the redeemed come. (3.) He will obtain a complete victory over them all. [1.] Much is already done; for he now appears red in his apparel; such abundance of blood is shed that the conqueror's garments are all stained with it. This was predicted, long before, by dying Jacob, concerning Shiloh (that is, Christ), that he should wash his garments in wine and his clothes in the blood of grapes, which perhaps this alludes to, Gen 49:11. With ornamental drops bedeck'd I stood, And wrote my vict'ry with my en'my's blood. - Mr. Norris In the destruction of the antichristian powers we meet with abundance of blood shed (Rev 14:20, Rev 19:13), which yet, according to the dialect of prophecy, may be understood spiritually, and doubtless so may this here. [2.] More shall yet be done (Isa 63:6): I will tread down the people that yet stand it out against me, in my anger; for the victorious Redeemer, when the year of the redeemed shall have come, will go on conquering and to conquer, Rev 6:2. When he begins he will also make an end. Observe how he will complete his victories over the enemies of his church. First, He will infatuate them; he will make them drunk, so that there shall be neither sense nor steadiness in their counsels; they shall drink of the cup of his fury, and that shall intoxicate them: or he will make them drunk with their own blood, Rev 17:6. Let those that make themselves drunk with the cup of riot (and then they are in their fury) repent and reform, lest God make them drunk with the cup of trembling, the cup of his fury. Secondly, He will enfeeble them; he will bring down their strength, and so bring them down to the earth; for what strength can hold out against Omnipotence?

Here begin entire articles of apparel. Those before were single ornaments. changeable--from a root, "to put off"; not worn commonly; put on and off on special occasions. So, dress-clothes (Zac 3:4). mantles--fuller tunics with sleeves, worn over the common one, reaching down to the feet. wimples--that is, mufflers, or hoods. In Rut 3:15, "veils"; perhaps here, a broad cloak, or shawl, thrown over the head and body. crisping pins--rather, money bags (Kg2 5:23).