Resultados para: "ETERNITY"

In these verses we have the work of creation in its epitome and in its embryo. I. In its epitome, Gen 1:1, where we find, to our comfort, the first article of our creed, that God the Father Almighty is the Maker of heaven and earth, and as such we believe in him. 1. Observe, in this verse, four things: - (1.) The effect produced - the heaven and the earth, that is, the world, including the whole frame and furniture of the universe, the world and all things therein, Act 17:24. The world is a great house, consisting of upper and lower stories, the structure stately and magnificent, uniform and convenient, and every room well and wisely furnished. It is the visible part of the creation that Moses here designs to account for; therefore he mentions not the creation of angels. But as the earth has not only its surface adorned with grass and flowers, but also its bowels enriched with metals and precious stones (which partake more of its solid nature and more valuable, though the creation of them is not mentioned here), so the heavens are not only beautified to our eye with glorious lamps which garnish its outside, of whose creation we here read, but they are within replenished with glorious beings, out of our sight, more celestial, and more surpassing them in worth and excellency than the gold or sapphires surpass the lilies of the field. In the visible world it is easy to observe, [1.] Great variety, several sorts of beings vastly differing in their nature and constitution from each other. Lord, how manifold are thy works, and all good! [2.] Great beauty. The azure sky and verdant earth are charming to the eye of the curious spectator, much more the ornaments of both. How transcendent then must the beauty of the Creator be! [3.] Great exactness and accuracy. To those that, with the help of microscopes, narrowly look into the works of nature, they appear far more fine than any of the works of art. [4.] Great power. It is not a lump of dead and inactive matter, but there is virtue, more or less, in every creature: the earth itself has a magnetic power. [5.] Great order, a mutual dependence of beings, an exact harmony of motions, and an admirable chain and connection of causes. [6.] Great mystery. There are phenomena in nature which cannot be solved, secrets which cannot be fathomed nor accounted for. But from what we see of heaven and earth we may easily enough infer the eternal power and Godhead of the great Creator, and may furnish ourselves with abundant matter for his praises. And let our make and place, as men, remind us of our duty as Christians, which is always to keep heaven in our eye and the earth under our feet. (2.) The author and cause of this great work - God. The Hebrew word is Elohim, which bespeaks, [1.] The power of God the Creator. El signifies the strong God; and what less than almighty strength could bring all things out of nothing? [2.] The plurality of persons in the Godhead, Father, Son, and Holy Ghost. This plural name of God, in Hebrew, which speaks of him as many though he is one, was to the Gentiles perhaps a savour of death unto death, hardening them in their idolatry; but it is to us a savour of life unto life, confirming our faith in the doctrine of the Trinity, which, though but darkly intimated in the Old Testament, is clearly revealed in the New. The Son of God, the eternal Word and Wisdom of the Father, was with him when he made the world (Pro 8:30), nay, we are often told that the world was made by him, and nothing made without him, Joh 1:3, Joh 1:10; Eph 3:9; Col 1:16; Heb 1:2. O what high thoughts should this form in our minds of that great God whom we draw nigh to in religious worship, and that great Mediator in whose name we draw nigh! (3.) The manner in which this work was effected: God created it, that is, made it out of nothing. There was not any pre-existent matter out of which the world was produced. The fish and fowl were indeed produced out of the waters and the beasts and man out of the earth; but that earth and those waters were made out of nothing. By the ordinary power of nature, it is impossible that any thing should be made out of nothing; no artificer can work, unless he has something to work on. But by the almighty power of God it is not only possible that something should be made of nothing (the God of nature is not subject to the laws of nature), but in the creation it is impossible it should be otherwise, for nothing is more injurious to the honour of the Eternal Mind than the supposition of eternal matter. Thus the excellency of the power is of God and all the glory is to him. (4.) When this work was produced: In the beginning, that is, in the beginning of time, when that clock was first set a going: time began with the production of those beings that are measured by time. Before the beginning of time there was none but that Infinite Being that inhabits eternity. Should we ask why God made the world no sooner, we should but darken counsel by words without knowledge; for how could there be sooner or later in eternity? And he did make it in the beginning of time, according to his eternal counsels before all time. The Jewish Rabbies have a saying, that there were seven things which God created before the world, by which they only mean to express the excellency of these things: - The law, repentance, paradise, hell, the throne of glory, the house of the sanctuary, and the name of the Messiah. But to us it is enough to say, In the beginning was the Word, Joh 1:1. 2. Let us learn hence, (1.) That atheism is folly, and atheists are the greatest fools in nature; for they see there is a world that could not make itself, and yet they will not own there is a God that made it. Doubtless, they are without excuse, but the god of this world has blinded their minds. (2.) That God is sovereign Lord of all by an incontestable right. If he is the Creator, no doubt he is the owner and possessor of heaven and earth. (3.) That with God all things are possible, and therefore happy are the people that have him for their God, and whose help and hope stand in his name, Psa 121:2; Psa 124:8. (4.) That the God we serve is worthy of, and yet is exalted far above, all blessing and praise, Neh 9:5, Neh 9:6. If he made the world, he needs not our services, nor can be benefited by them (Act 17:24, Act 17:25), and yet he justly requires them, and deserves our praise, Rev 4:11. If all is of him, all must be to him. II. Here is the work of creation in its embryo, Gen 1:2, where we have an account of the first matter and the first mover. 1. A chaos was the first matter. It is here called the earth (though the earth, properly taken, was not made till the third day Gen 1:10), because it did most resemble that which afterwards was called earth, mere earth, destitute of its ornaments, such a heavy unwieldy mass was it; it is also called the deep, both for its vastness and because the waters which were afterwards separated from the earth were now mixed with it. This immense mass of matter was it out of which all bodies, even the firmament and visible heavens themselves, were afterwards produced by the power of the Eternal Word. The Creator could have made his work perfect at first, but by this gradual proceeding he would show what is, ordinarily, the method of his providence and grace. Observe the description of this chaos. (1.) There was nothing in it desirable to be seen, for it was without form and void. Toho and Bohu, confusion and emptiness; so these words are rendered, Isa 34:11. It was shapeless, it was useless, it was without inhabitants, without ornaments, the shadow or rough draught of things to come, and not the image of the things, Heb 10:1. The earth is almost reduced to the same condition again by the sin of man, under which the creation groans. See Jer 4:23, I beheld the earth, and lo it was without form, and void. To those who have their hearts in heaven this lower world, in comparison with that upper, still appears to be nothing but confusion and emptiness. There is no true beauty to be seen, no satisfying fulness to be enjoyed, in this earth, but in God only. (2.) If there had been any thing desirable to be seen, yet there was no light to see it by; for darkness, thick darkness, was upon the face of the deep. God did not create this darkness (as he is said to create the darkness of affliction, Isa 45:7), for it was only the want of light, which yet could not be said to be wanted till something was made that might be seen by it; nor needs the want of it be much complained of, when there was nothing to be seen but confusion and emptiness. If the work of grace in the soul is a new creation, this chaos represents the state of an unregenerate graceless soul: there is disorder, confusion, and every evil work; it is empty of all good, for it is without God; it is dark, it is darkness itself. This is our condition by nature, till almighty grace effects a blessed change. 2. The Spirit of God was the first mover: He moved upon the face of the waters. When we consider the earth without form and void, methinks it is like the valley full of dead and dry bones. Can these live? Can this confused mass of matter be formed into a beautiful world? Yes, if a spirit of life from God enter into it, Eze 37:9. Now there is hope concerning this thing; for the Spirit of God begins to work, and, if he work, who or what shall hinder? God is said to make the world by his Spirit, Psa 33:6; Job 26:13; and by the same mighty worker the new creation is effected. He moved upon the face of the deep, as Elijah stretched himself upon the dead child, - as the hen gathers her chickens under her wings, and hovers over them, to warm and cherish them, Mat 23:37, - as the eagle stirs up her nest, and flutters over her young (it is the same world that is here used), Deu 32:11. Learn hence, That God is not only the author of all being, but the fountain of life and spring of motion. Dead matter would be for ever dead if he did not quicken it. And this makes it credible to us that God should raise the dead. That power which brought such a world as this out of confusion, emptiness, and darkness, at the beginning of time, can, at the end of time, bring our vile bodies out of the grave, though it is a land of darkness as darkness itself, and without any order (Job 10:22), and can make them glorious bodies.

We have here a further account of the first day's work, in which observe, 1. That the first of all visible beings which God created was light; not that by it he himself might see to work (for the darkness and light are both alike to him), but that by it we might see his works and his glory in them, and might work our works while it is day. The works of Satan and his servants are works of darkness; but he that doeth truth, and doeth good, cometh to the light, and coveteth it, that his deeds may be made manifest, Joh 3:21. Light is the great beauty and blessing of the universe. Like the first-born, it does, of all visible beings, most resemble its great Parent in purity and power, brightness and beneficence; it is of great affinity with a spirit, and is next to it; though by it we see other things, and are sure that it is, yet we know not its nature, nor can describe what it is, or by what way the light is parted, Job 38:19, Job 38:24. By the sight of it let us be led to, and assisted in, the believing contemplation of him who is light, infinite and eternal light (Jo1 1:5), and the Father of lights (Jam 1:17), and who dwells in inaccessible light, Ti1 6:16. In the new creation, the first thing wrought in the soul is light: the blessed Spirit captives the will and affections by enlightening the understanding, so coming into the heart by the door, like the good shepherd whose own the sheep are, while sin and Satan, like thieves and robbers, climb up some other way. Those that by sin were darkness by grace become light in the world. 2. That the light was made by the word of God's power. He said, Let there be light; he willed and appointed it, and it was done immediately: there was light, such a copy as exactly answered the original idea in the Eternal Mind. O the power of the word of God! He spoke, and it was done, done really, effectually, and for perpetuity, not in show only, and to serve a present turn, for he commanded, and it stood fast: with him it was dictum, factum - a word, and a world. The world of God (that is, his will and the good pleasure of it) is quick and powerful. Christ is the Word, the essential eternal Word, and by him the light was produced, for in him was light, and he is the true light, the light of the world, Joh 1:9; Joh 9:5. The divine light which shines in sanctified souls is wrought by the power of God, the power of his word and of the Spirit of wisdom and revelation, opening the understanding, scattering the mists of ignorance and mistake, and giving the knowledge of the glory of God in the face of Christ, as at first, God commanded the light to shine out of darkness, Co2 4:6. Darkness would have been perpetually upon the face of fallen man if the Son of God had not come, and given us an understanding, Jo1 5:20. 3. That the light which God willed, when it was produced, he approved of: God saw the light that it was good. It was exactly as he designed it, and it was fit to answer the end for which he designed it. It was useful and profitable; the world, which now is a palace, would have been a dungeon without it. It was amiable and pleasant. Truly the light is sweet (Ecc 11:7); it rejoiceth the heart, Pro 15:30. What God commands he will approve and graciously accept; he will be well pleased with the work of his own hands. That is good indeed which is so in the sight of God, for he sees not as man sees. If the light is good, how good is he that is the fountain of light, from whom we receive it, and to whom we owe all praise for it and all the services we do by it! 4. That God divided the light from the darkness, so put them asunder as that they could never be joined together, or reconciled; for what fellowship has light with darkness? Co2 6:14. And yet he divided time between them, the day for light and the night for darkness, in a constant and regular succession to each other. Though the darkness was now scattered by the light, yet it was not condemned to a perpetual banishment, but takes its turn with the light, and has its place, because it has its use; for, as the light of the morning befriends the business of the day, so the shadows of the evening befriend the repose of the night, and draw the curtains about us, that we may sleep the better. See Job 7:2. God has thus divided time between light and darkness, because he would daily remind us that this is a world of mixtures and changes. In heaven there is perfect and perpetual light, and no darkness at all; in hell, utter darkness, and no gleam of light. In that world between these two there is a great gulf fixed; but, in this world, they are counterchanged, and we pass daily from one to another, that we may learn to expect the like vicissitudes in the providence of God, peace and trouble, joy and sorrow, and may set the one over-against the other, accommodating ourselves to both as we do to the light and darkness, bidding both welcome, and making the best of both. 5. That God divided them from each other by distinguishing names: He called the light day, and the darkness he called night. He gave them names, as the Lord of both; for the day is his, the night also is his, Psa 74:16. He is the Lord of time, and will be so, till day and night shall come to an end, and the stream of time be swallowed up in the ocean of eternity. Let us acknowledge God in the constant succession of day and night, and consecrate both to his honour, by working for him every day and resting in him every night, and meditating in his law day and night. 6. That this was the first day's work, and a good day's work it was. The evening and the morning were the first day. The darkness of the evening was before the light of the morning, that it might serve for a foil to it, to set it off, and make it shine the brighter. This was not only the first day of the world, but the first day of the week. I observe it to the honour of that day, because the new world began on the first day of the week likewise, in the resurrection of Christ, as the light of the world, early in the morning. In him the day-spring from on high has visited the world; and happy are we, for ever happy, if that day-star arise in our hearts.

The last stage in the progress of creation being now reached--God said, Let us make man--words which show the peculiar importance of the work to be done, the formation of a creature, who was to be God's representative, clothed with authority and rule as visible head and monarch of the world. In our image, after our likeness--This was a peculiar distinction, the value attached to which appears in the words being twice mentioned. And in what did this image of God consist? Not in the erect form or features of man, not in his intellect, for the devil and his angels are, in this respect, far superior; not in his immortality, for he has not, like God, a past as well as a future eternity of being; but in the moral dispositions of his soul, commonly called original righteousness (Ecc 7:29). As the new creation is only a restoration of this image, the history of the one throws light on the other; and we are informed that it is renewed after the image of God in knowledge, righteousness, and true holiness (Col 3:10; Eph 4:24).

We have here an account of the temptation with which Satan assaulted our first parents, to draw them into sin, and which proved fatal to them. Here observe, I. The tempter, and that was the devil, in the shape and likeness of a serpent. 1. It is certain it was the devil that beguiled Eve. The devil and Satan is the old serpent (Rev 12:9), a malignant spirit, by creation an angel of light and an immediate attendant upon God's throne, but by sin become an apostate from his first state and a rebel against God's crown and dignity. Multitudes of the angels fell; but this that attacked our first parents was surely the prince of the devils, the ring-leader in the rebellion: no sooner was he a sinner than he was a Satan, no sooner a traitor than a tempter, as one enraged against God and his glory and envious of man and his happiness. He knew he could not destroy man but by debauching him. Balaam could not curse Israel, but he could tempt Israel, Rev 2:14. The game therefore which Satan had to play was to draw our first parents to sin, and so to separate between them and their God. Thus the devil was, from the beginning, a murderer, and the great mischief-maker. The whole race of mankind had here, as it were, but one neck, and at that Satan struck. The adversary and enemy is that wicked one. 2. It was the devil in the likeness of a serpent. Whether it was only the visible shape and appearance of a serpent (as some think those were of which we read, Exo 7:12), or whether it was a real living serpent, actuated and possessed by the devil, is not certain: by God's permission it might be either. The devil chose to act his part in a serpent, (1.) Because it is a specious creature, has a spotted dappled skin, and then went erect. Perhaps it was a flying serpent, which seemed to come from on high as a messenger from the upper world, one of the seraphim; for the fiery serpents were flying, Isa 14:29. Many a dangerous temptation comes to us in gay fine colours that are but skin-deep, and seems to come from above; for Satan can seem an angel of light. And, (2.) Because it is a subtle creature; this is here taken notice of. Many instances are given of the subtlety of the serpent, both to do mischief and to secure himself in it when it is done. We are directed to be wise as serpents. But this serpent, as actuated by the devil, was no doubt more subtle than any other; for the devil, though he has lost the sanctity, retains the sagacity of an angel, and is wise to do evil. He knew of more advantage by making use of the serpent than we are aware of. Observe, There is not any thing by which the devil serves himself and his own interest more than by unsanctified subtlety. What Eve thought of this serpent speaking to her we are not likely to tell, when I believe she herself did not know what to think of it. At first, perhaps, she supposed it might be a good angel, and yet, afterwards, she might suspect something amiss. It is remarkable that the Gentile idolaters did many of them worship the devil in the shape and form of a serpent, thereby avowing their adherence to that apostate spirit, and wearing his colours. II. The person tempted was the woman, now alone, and at a distance from her husband, but near the forbidden tree. It was the devil's subtlety, 1. To assault the weaker vessel with his temptations. Though perfect in her kind, yet we may suppose her inferior to Adam in knowledge, and strength, and presence of mind. Some think Eve received the command, not immediately from God, but at second hand by her husband, and therefore might the more easily be persuaded to discredit it. 2. It was his policy to enter into discourse with her when she was alone. Had she kept close to the side out of which she was lately taken, she would not have been so much exposed. There are many temptations, to which solitude gives great advantage; but the communion of saints contributes much tot heir strength and safety. 3. He took advantage by finding her near the forbidden tree, and probably gazing upon the fruit of it, only to satisfy her curiosity. Those that would not eat the forbidden fruit must not come near the forbidden tree. Avoid it, pass not by it, Pro 4:15. 4. Satan tempted Eve, that by her he might tempt Adam; so he tempted Job by his wife, and Christ by Peter. It is his policy to send temptations by unsuspected hands, and theirs that have most interest in us and influence upon us. III. The temptation itself, and the artificial management of it. We are often, in scripture, told of our danger by the temptations of Satan, his devices (Co2 2:11), his depths (Rev 2:24), his wiles, Eph 6:11. The greatest instances we have of them are in his tempting of the two Adams, here, and Mt. 4. In this he prevailed, but in that he was baffled. What he spoke to them, of whom he had no hold by any corruption in them, he speaks in us by our own deceitful hearts and their carnal reasonings; this makes his assaults on us less discernible, but not less dangerous. That which the devil aimed at was to persuade Eve to cut forbidden fruit; and, to do this, he took the same method that he does still. He questioned whether it was a sin or no, Gen 3:1. He denied that there was any danger in it, Gen 3:4. He suggested much advantage by it, Gen 3:5. And these are his common topics. 1. He questioned whether it was a sin or no to eat of this tree, and whether really the fruit of it was forbidden. Observe, (1.) He said to the woman, Yea, hath God said, You shall not eat? The first word intimated something said before, introducing this, and with which it is connected, perhaps some discourse Eve had with herself, which Satan took hold of, and grafted this question upon. In the chain of thoughts one thing strangely brings in another, and perhaps something bad at last. Observe here, [1.] He does not discover his design at first, but puts a question which seemed innocent: "I hear a piece of news, pray is it true? has God forbidden you to eat of this tree?" Thus he would begin a discourse, and draw her into a parley. Those that would be safe have need to be suspicious, and shy of talking with the tempter. [2.] He quotes the command fallaciously, as if it were a prohibition, not only of that tree, but of all. God had said, Of every tree you may eat, except one. He, by aggravating the exception, endeavours to invalidate the concession: Hath God said, You shall not eat of every tree? The divine law cannot be reproached unless it be first misrepresented. [3.] He seems to speak it tauntingly, upbraiding the woman with her shyness of meddling with that tree; as if he had said, "You are so nice and cautious, and so very precise, because God has said, 'You shall not eat." The devil, as he is a liar, so he is a scoffer, from the beginning: and the scoffers of the last days are his children. [4.] That which he aimed at in the first onset was to take off her sense of the obligation of the command. "Surely you are mistaken, it cannot be that God should tie you out from this tree; he would not do so unreasonable a thing." See here, That it is the subtlety of Satan to blemish the reputation of the divine law as uncertain or unreasonable, and so to draw people to sin; and that it is therefore our wisdom to keep up a firm belief of, and a high respect for, the command of God. Has God said, "You shall not lie, nor take his name in vain, nor be drunk," etc.? "Yes, I am sure he has, and it is well said, and by his grace I will abide by it, whatever the tempter suggests to the contrary." (2.) In answer to this question the woman gives him a plain and full account of the law they were under, Gen 3:2, Gen 3:3. Here observe, [1.] It was her weakness to enter into discourse with the serpent. She might have perceived by his question that he had no good design, and should therefore have started back with a Get thee behind me, Satan, thou art an offence to me. But her curiosity, and perhaps her surprise, to hear a serpent speak, led her into further talk with him. Note, It is a dangerous thing to treat with a temptation, which ought at first to be rejected with disdain and abhorrence. The garrison that sounds a parley is not far from being surrendered. Those that would be kept from harm must keep out of harm's way. See Pro 14:7; Pro 19:27. [2.] It was her wisdom to take notice of the liberty God had granted them, in answer to his sly insinuation, as if God has put them into paradise only to tantalize them with the sight of fair but forbidden fruits. "Yea," says she, "we may eat of the fruit of the trees, thanks to our Maker, we have plenty and variety enough allowed us." Note, To prevent our being uneasy at the restraints of religion, it is good often to take a view of the liberties and comforts of it. [3.] It was an instance of her resolution that she adhered to the command, and faithfully repeated it, as of unquestionable certainty: "God hath said, I am confident he hath said it, You shall not eat of the fruit of this tree;" and that which she adds, Neither shall you touch it, seems to have been with a good intention, not (as some think) tacitly to reflect upon the command as too strict (Touch not, taste not and handle not), but to make a fence about it: "We must not eat, therefore we will not touch. It is forbidden in the highest degree, and the authority of the prohibition is sacred to us." [4.] She seems a little to waver about the threatening, and is not so particular and faithful in the repetition of that as of the precept. God has said, In the day thou eatest thereof thou shalt surely die; all she makes of that is, Lest you die. Note, Wavering faith and wavering resolutions give great advantage to the tempter. 2. He denies that there was any danger in it, insisting that, though it might be the transgressing of a precept, yet it would not be the incurring of a penalty: You shall not surely die, Gen 3:4. "You shall not dying die," so the word is, in direct contradiction to what God had said. Either, (1.) "It is not certain that you shall die," so some. "It is not so sure as you are made to believe it is." Thus Satan endeavours to shake that which he cannot overthrow, and invalidates the force of divine threatenings by questioning the certainty of them; and, when once it is supposed possible that there may be falsehood or fallacy in any word of God, a door is then opened to downright infidelity. Satan teaches men first to doubt and then to deny; he makes them sceptics first, and so by degrees makes them atheists. Or, (2.) "It is certain you shall not die," so others. He avers his contradiction with the same phrase of assurance that God had used in ratifying the threatening. He began to call the precept in question (Gen 3:1), but, finding that the woman adhered to that, he quitted that battery, and made his second onset upon the threatening, where he perceived her to waver; for he is quick to spy all advantages, and to attack the wall where it is weakest: You shall not surely die. This was a lie, a downright lie; for, [1.] It was contrary to the word of God, which we are sure is true. See Jo1 2:21, Jo1 2:27. It was such a lie as gave the lie to God himself. [2.] It was contrary to his own knowledge. When he told them there was no danger in disobedience and rebellion he said that which he knew, by woeful experience, to be false. He had broken the law of his creation, and had found, to his cost, that he could not prosper in it; and yet he tells our first parents they shall not die. He concealed his own misery, that he might draw them into the like: thus he still deceives sinners into their own ruin. He tells them that, though they sin, they shall not die; and gains credit rather than God, who tells them, The wages of sin is death. Note, Hope of impunity is a great support to all iniquity, and impenitency in it. I shall have peace, though I walk in the imagination of my heart, Deu 29:19. 3. He promises them advantage by it, Gen 3:5. Here he follows his blow, and it was a blow at the root, a fatal blow to the tree we are branches of. He not only would undertake that they should be no losers by it, thus binding himself to save them from harm; but (if they would be such fools as to venture upon the security of one that had himself become a bankrupt) he undertakes they shall be gainers by it, unspeakable gainers. He could not have persuaded them to run the hazard of ruining themselves if he had not suggested to them a great probability of bettering themselves. (1.) He insinuates to them the great improvements they would make by eating of this fruit. And he suits the temptation to the pure state they were now in, proposing to them, not any carnal pleasures or gratifications, but intellectual delights and satisfactions. These were the baits with which he covered his hook. [1.] "Your eyes shall be opened; you shall have much more of the power and pleasure of contemplation than now you have; you shall fetch a larger compass in your intellectual views, and see further into things than now you do." He speaks as if now they were but dim-sighted, and short-sighted, in comparison of what they would be then. [2.] "You shall be as gods, as Elohim, mighty gods; not only omniscient, but omnipotent too;" or, "You shall be as God himself, equal to him, rivals with him; you shall be sovereigns and no longer subjects, self-sufficient and no longer dependent." A most absurd suggestion! As if it were possible for creatures of yesterday to be like their Creator that was from eternity. [3.] "You shall know good and evil, that is, every thing that is desirable to be known." To support this part of the temptation, he abuses the name given to this tree: it was intended to teach the practical knowledge of good and evil, that is, of duty and disobedience; and it would prove the experimental knowledge of good and evil, that is, of happiness and misery. In these senses, the name of the tree was a warning to them not to eat of it; but he perverts the sense of it, and wrests it to their destruction, as if this tree would give them a speculative notional knowledge of the natures, kinds, and originals, of good and evil. And, [4.] All this presently: "In the day you eat thereof you will find a sudden and immediate change for the better." Now in all these insinuations he aims to beget in them, First, Discontent with their present state, as if it were not so good as it might be, and should be. Note, No condition will of itself bring contentment, unless the mind be brought to it. Adam was not easy, no, not in paradise, nor the angels in their first state, Jde 1:6. Secondly, Ambition of preferment, as if they were fit to be gods. Satan had ruined himself by desiring to be like the Most High (Isa 14:14), and therefore seeks to infect our first parents with the same desire, that he might ruin them too. (2.) He insinuates to them that God had no good design upon them, in forbidding them this fruit: "For God doth know how much it will advance you; and therefore, in envy and ill-will to you, he hath forbidden it:" as if he durst not let them eat of that tree because then they would know their own strength, and would not continue in an inferior state, but be able to cope with him; or as if he grudged them the honour and happiness to which their eating of that tree would prefer them. Now, [1.] This was a great affront to God, and the highest indignity that could be done him, a reproach to his power, as if he feared his creatures, and much more a reproach to his goodness, as if he hated the work of his own hands and would not have those whom he has made to be made happy. Shall the best of men think it strange to be misrepresented and evil spoken of, when God himself is so? Satan, as he is the accuser of the brethren before God, so he accuses God before the brethren; thus he sows discord, and is the father of those that do so. [2.] It was a most dangerous snare to our first parents, as it tended to alienate their affections from God, and so to withdraw them from their allegiance to him. Thus still the devil draws people into his interest by suggesting to them hard thoughts of God, and false hopes of benefit and advantage by sin. Let us therefore, in opposition to him, always think well of God as the best good, and think ill of sin as the worst of evils: thus let us resist the devil, and he will flee from us.

The first words of the chapter are the title or argument of the whole chapter: it is the book of the generations of Adam; it is the list or catalogue of the posterity of Adam, not of all, but only of the holy seed who were the substance thereof (Isa 6:13), and of whom, as concerning the flesh, Christ came (Rom 9:5), the names, ages, and deaths, of those that were the successors of the first Adam in the custody of the promise, and the ancestors of the second Adam. The genealogy begins with Adam himself. Here is, I. His creation, Gen 5:1, Gen 5:2, where we have a brief rehearsal of what was before at large related concerning the creation of man. This is what we have need frequently to hear of and carefully to acquaint ourselves with. Observe here, 1. That God created man. Man is not his own maker, therefore he must not be his own master; but the Author of his being must be the director of his motions and the centre of them. 2. That there was a day in which God created man. He was not from eternity, but of yesterday; he was not the first-born, but the junior of the creation. 3. That God made him in his own likeness, righteous and holy, and therefore, undoubtedly, happy. Man's nature resembled the divine nature more than that of any of the creatures of this lower world. 4. That God created them male and female (Gen 5:2), for their mutual comfort as well as for the preservation and increase of their kind. Adam and Eve were both made immediately by the hand of God, both made in God's likeness; and therefore between the sexes there is not that great distance and inequality which some imagine. 5. That God blessed them. It is usual for parents to bless their children; so God, the common Father, blessed his. But earthly parents can only beg a blessing; it is God's prerogative to command it. It refers chiefly to the blessing of increase, not excluding other blessings. 6. That he called their name Adam. Adam signifies earth, red earth. Now, (1.) God gave him this name. Adam had himself named the rest of the creatures, but he must not choose his own name, lest he should assume some glorious pompous title. But God gave him a name which would be a continual memorandum to him of the meanness of his original, and oblige him to look unto the rock whence he was hewn and the hole of the pit whence he was digged, Isa 51:1. Those have little reason to be proud who are so near akin to dust. (2.) He gave this name both to the man and to the woman. Being at first one by nature, and afterwards one by marriage, it was fit they should both have the same name, in token of their union. The woman is of the earth earthy as well as the man. II. The birth of his son Seth, Gen 5:3. He was born in the hundred and thirtieth year of Adam's life; and probably the murder of Abel was not long before. Many other sons and daughters were born to Adam, besides Cain and Abel, before this; but no notice is taken of them, because an honourable mention must be made of his name only in whose loins Christ and the church were. But that which is most observable here concerning Seth is that Adam begat him in his own likeness, after his image. Adam was made in the image of God; but, when he was fallen and corrupt, he begat a son in his own image, sinful and defiled, frail, mortal, and miserable, like himself; not only a man like himself, consisting of body and soul, but a sinner like himself, guilty and obnoxious, degenerate and corrupt. Even the man after God's own heart owns himself conceived and born in sin, Psa 51:5. This was Adam's own likeness, the reverse of that divine likeness in which Adam was made; but, having lost it himself, he could not convey it to his seed. Note, Grace does not run in the blood, but corruption does. A sinner begets a sinner, but a saint does not beget a saint. III. His age and death. He lived, in all, nine hundred and thirty years, and then he died, according to the sentence passed upon him, To dust thou shalt return. Though he did not die in the day he ate forbidden fruit, yet in that very day he became mortal. Then he began to die; his whole life afterwards was but a reprieve, a forfeited condemned life; nay, it was a wasting dying life: he was not only like a criminal sentenced, but as one already crucified, that dies slowly and by degrees.

Here is, I. The general destruction of all flesh by the waters of the flood. Come, and see the desolations which God makes in the earth (Psa 46:8), and how he lays heaps upon heaps. Never did death triumph, from its first entrance unto this day, as it did then. Come, and see Death upon his pale horse, and hell following with him, Rev 6:7, Rev 6:8. 1. All the cattle, fowl, and creeping things, died, except the few that were in the ark. Observe how this is repeated: All flesh died, Gen 7:21. All in whose nostrils was the breath of life, of all that was on the dry land, Gen 7:22. Every living substance, Gen 7:23. And why so? Man only had done wickedly, and justly is God's hand against him; but these sheep, what have they done? I answer, (1.) We are sure God did them no wrong. He is the sovereign Lord of all life, for he is the sole fountain and author of it. He that made them as he pleased might unmake them when he pleased; and who shall say unto him, What doest thou? May he not do what he will with his own, which were created for his pleasure? (2.) God did admirably serve the purposes of his own glory by their destruction, as well as by their creation. Herein his holiness and justice were greatly magnified; by this it appears that he hates sin, and is highly displeased with sinners, when even the inferior creatures, because they are the servants of man and part of his possession, and because they have been abused to be the servants of sin, are destroyed with him. This makes the judgment the more remarkable, the more dreadful, and, consequently, the more expressive of God's wrath and vengeance. The destruction of the creatures was their deliverance from the bondage of corruption, which deliverance the whole creation now groans after, Rom 8:21, Rom 8:22. It was likewise an instance of God's wisdom. As the creatures were made for man when he was made, so they were multiplied for him when he was multiplied; and therefore, now that mankind was reduced to so small a number, it was fit that the beasts should proportionably be reduced, otherwise they would have had the dominion, and would have replenished the earth, and the remnant of mankind that was left would have been overpowered by them. See how God considered this in another case, Exo 23:29, Lest the beast of the field multiply against thee. 2. All the men, women, and children, that were in the world (except that were in the ark) died. Every man (Gen 7:21 and Gen 7:23), and perhaps they were as many as are now upon the face of the earth, if not more. Now, (1.) We may easily imagine what terror and consternation seized on them when they saw themselves surrounded. Our Saviour tells us that till the very day that the flood came they were eating and drinking (Luk 17:26, Luk 17:27); they were drowned in security and sensuality before they were drowned in those waters, crying Peace, peace, to themselves, deaf and blind to all divine warnings. In this posture death surprised them, as Sa1 30:16, Sa1 30:17. But O what an amazement were they in then! Now they see and feel that which they would not believe and fear, and are convinced of their folly when it is too late; now they find no place for repentance, though they seek it carefully with tears. (2.) We may suppose that they tried all ways and means possible for their preservation, but all in vain. Some climb to the tops of trees or mountains, and spin out their terrors there awhile. But the flood reaches them, at last, and they are forced to die with the more deliberation. Some, it is likely, cling to the ark, and now hope that this may be their safety which they had so long made their sport. Perhaps some get to the top of the ark, and hope to shift for themselves there; but either they perish there for want of food, or, by a speedier despatch, a dash of rain washes them off that deck. Others, it may be, hoped to prevail with Noah for admission into the ark, and pleaded old acquaintance, Have we not eaten and drunk in thy presence? Hast thou not taught in our streets? "Yes," might Noah say, "that I have, many a time, to little purpose. I called but you refused; you set at nought all my counsel (Pro 1:24, Pro 1:25), and now it is not in my power to help you: God has shut the door, and I cannot open it." Thus it will be at the great day. Neither climbing high in an outward profession, nor claiming relation to good people, will bring men to heaven, Mat 7:22; Mat 25:8, Mat 25:9. Those that are not found in Christ, the ark, are certainly undone, undone for ever; salvation itself cannot save them. See Isa 10:3. (3.) We may suppose that some of those that perished in the deluge had themselves assisted Noah, or were employed by him, in the building of the ark, and yet were not so wise as by repentance to secure themselves a place in it. Thus wicked ministers, though they may have been instrumental to help others to heaven, will themselves be thrust down to hell. Let us now pause awhile and consider this tremendous judgment! Let our hearts meditate terror, the terror of this destruction. Let us see, and say, It is a fearful thing to fall into the hands of the living God; who can stand before him when he is angry? Let us see and say, It is an evil thing, and a bitter, to depart from God. The sin of sinners will, without repentance, be their ruin, first or last; if God be true, it will. Though hand join in hand, yet the wicked shall not go unpunished. The righteous God knows how to bring a flood upon the world of the ungodly, Pe2 2:5. Eliphaz appeals to this story as a standing warning to a careless world (Job 22:15, Job 22:16), Hast thou marked the old way, which wicked men have trodden, who were cut down out of time, and sent into eternity, whose foundation was overflown with the flood? II. The special preservation of Noah and his family: Noah only remained alive, and those that were with him in the ark, Gen 7:23. Observe, 1. Noah lives. When all about him were monuments of justice, thousands falling on his right hand and ten thousands on his left, he was a monument of mercy. Only with his eyes might he behold and see the reward of the wicked, Psa 91:7, Psa 91:8. In the floods of great waters, they did not come nigh him, Psa 32:6. We have reason to think that, while the long-suffering of God waited, Noah not only preached to, but prayed for, that wicked world, and would have turned away the wrath; but his prayers return into his own bosom, and are answered only in his own escape, which is plainly referred to, Eze 14:14, Noah, Daniel, and Job, shall but deliver their own souls. A mark of honour shall be set on intercessors. 2. He but lives. Noah remains alive, and this is all; he is, in effect, buried alive - cooped up in a close place, alarmed with the terrors of the descending rain, the increasing flood, and the shrieks and outcries of his perishing neighbours, his heart overwhelmed with melancholy thoughts of the desolations made. But he comforts himself with this, that he is in the way of duty and in the way of deliverance. And we are taught (Jer 45:4, Jer 45:5) that when desolating judgments are abroad we must not seek great nor pleasant things to ourselves, but reckon it an unspeakable favour if we have our lives given us for a prey.

We read, in the close of the foregoing chapter, the very kind things which God said in his heart, concerning the remnant of mankind which was now left to be the seed of a new world. Now here we have these kind things spoken to them. In general, God blessed Noah and his sons (Gen 9:1), that is, he assured them of his good-will to them and his gracious intentions concerning them. This follows from what he said in his heart. Note, All God's promises of good flow from his purposes of love and the counsels of his own will. See Eph 1:11, Eph 3:11, and compare Jer 29:11. I know the thoughts that I think towards you. We read (Gen 8:20) how Noah blessed God, by his altar and sacrifice. Now here we find God blessing Noah. Note, God will graciously bless (that is, do well for) those who sincerely bless (that is, speak well of) him. Those that are truly thankful for the mercies they have received take the readiest way to have them confirmed and continued to them. Now here we have the Magna Charta - the great charter of this new kingdom of nature which was now to be erected, and incorporated, the former charter having been forfeited and seized. I. The grants of this charter are kind and gracious to men. Here is, 1. A grant of lands of vast extent, and a promise of a great increase of men to occupy and enjoy them,. The first blessing is here renewed: Be fruitful, and multiply, and replenish the earth (Gen 9:1), and repeated (Gen 9:7), for the race of mankind was, as it were, to begin again. Now, (1.) God sets the whole earth before them, tells them it is all their own, while it remains, to them and their heirs. Note, The earth God has given to the children of men, for a possession and habitation, Psa 115:16. Though it is not a paradise, but a wilderness rather; yet it is better than we deserve. Blessed be God, it is not hell. (2.) He gives them a blessing, by the force and virtue of which mankind should be both multiplied and perpetuated upon earth, so that in a little time all the habitable parts of the earth should be more or less inhabited; and, though one generation should pass away, yet another generation should come, while the world stands, so that the stream of the human race should be supplied with a constant succession, and run parallel with the current of time, till both should be delivered up together into the ocean of eternity. Though death should still reign, and the Lord would still be known by his judgments, yet the earth should never again be dispeopled as now it was, but still replenished, Act 17:24-26. 2. A grant of power over the inferior creatures, Gen 9:2. He grants, (1.) A title to them: Into your hands they are delivered, for your use and benefit. (2.) A dominion over them, without which the title would avail little: The fear of you and the dread of you shall be upon every beast. This revives a former grant (Gen 1:28), only with this difference, that man in innocence ruled by love, fallen man rules by fear. Now this grant remains in force, and thus far we have still the benefit of it, [1.] That those creatures which are any way useful to us are reclaimed, and we use them either for service or food, or both, as they are capable. The horse and ox patiently submit to the bridle and yoke, and the sheep is dumb both before the shearer and before the butcher; for the fear and dread of man are upon them. [2.] Those creatures that are any way hurtful to us are restrained, so that, though now and then man may be hurt by some of them, they do not combine together to rise up in rebellion against man, else God could by these destroy the world as effectually as he did by a deluge; it is one of God's sore judgments, Eze 14:21. What is it that keeps wolves out of our towns, and lions out of our streets, and confines them to the wilderness, but this fear and dread? Nay, some have been tamed, Jam 3:7. 3. A grant of maintenance and subsistence: Every moving thing that liveth shall be meat for you, Gen 9:3. Hitherto, most think, man had been confined to feed only upon the products of the earth, fruits, herbs, and roots, and all sorts of corn and milk; so was the first grant, Gen 1:29. But the flood having perhaps washed away much of the virtue of the earth, and so rendered its fruits less pleasing and less nourishing, God now enlarged the grant, and allowed man to eat flesh, which perhaps man himself never thought of, till now that God directed him to it, nor had any more desire to than a sheep has to suck blood like a wolf. But now man is allowed to feed upon flesh, as freely and safely as upon the green herb. Now here see, (1.) That God is a good master, and provides, not only that we may live, but that we may live comfortably, in his service; not for necessity only, but for delight. (2.) That every creature of God is good, and nothing to be refused, Ti1 4:4. Afterwards some meats that were proper enough for food were prohibited by the ceremonial law; but from the beginning, it seems, it was not so, and therefore is not so under the gospel. II. The precepts and provisos of this character are no less kind and gracious, and instances of God's good-will to man. The Jewish doctors speak so often of the seven precepts of Noah, or of the sons of Noah, which they say were to be observed by all nations, that it may not be amiss to set them down. The first against the worship of idols. The second against blasphemy, and requiring to bless the name of God. The third against murder. The fourth against incest and all uncleanness. The fifth against theft and rapine. The sixth requiring the administration of justice. The seventh against eating of flesh with the life. These the Jews required the observance of from the proselytes of the gate. But the precepts here given all concern the life of man. 1. Man must not prejudice his own life by eating that food which is unwholesome and prejudicial to his health (Gen 9:4): "Flesh with the life thereof, which is the blood thereof (that is, raw flesh), shall you not eat, as the beasts of prey do." It was necessary to add this limitation to the grant of liberty to eat flesh, lest, instead of nourishing their bodies by it, they should destroy them. God would hereby show, (1.) That though they were lords of the creatures, yet they were subjects to the Creator, and under the restraints of his law. That they must not be greedy and hasty in taking their food, but stay the preparing of it; not like Saul's soldiers (Sa1 14:32), nor riotous eaters of flesh, Pro 23:20. (3.) That they must not be barbarous and cruel to the inferior creatures. They must be lords, but not tyrants; they might kill them for their profit, but not torment them for their pleasure, nor tear away the member of a creature while it was yet alive, and eat that. (4.) That during the continuance of the law of sacrifices, in which the blood made atonement for the soul (Lev 17:11), signifying that the life of the sacrifice was accepted for the life of the sinner, blood must not be looked upon as a common thing, but must be poured out before the Lord (Sa2 23:16), either upon his altar or upon his earth. But, now that the great and true sacrifice has been offered, the obligation of the law ceases with the reason of it. 2. Man must not take away his own life: Your blood of your lives will I require, Gen 9:5. Our lives are not so our own as that we may quit them at our own pleasure, but they are God's and we must resign them at his pleasure; if we in any way hasten our own deaths, we are accountable to God for it. 3. The beasts must not be suffered to hurt the life of man: At the hand of every beast will I require it. To show how tender God was of the life of man, though he had lately made such destruction of lives, he will have the beast put to death that kills a man. This was confirmed by the law of Moses (Exo 21:28), and I think it would not be unsafe to observe it still. Thus God showed his hatred of the sin of murder, that men might hate it the more, and not only punish, but prevent it. And see Job 5:23. 4. Wilful murderers must be put to death. This is the sin which is here designed to be restrained by the terror of punishment (1.) God will punish murderers: At the hand of every man's brother will I require the life of man, that is, "I will avenge the blood of the murdered upon the murderer." Ch2 24:22. When God requires the life of a man at the hand of him that took it away unjustly, the murderer cannot render that, and therefore must render his own in lieu of it, which is the only way left of making restitution. Note, The righteous God will certainly make inquisition for blood, though men cannot or do not. One time or other, in this world or in the next, he will both discover concealed murders, which are hidden from man's eye, and punish avowed and justified murders, which are too great for man's hand. (2.) The magistrate must punish murderers (Gen 9:6): Whoso sheddeth man's blood, whether upon a sudden provocation or having premeditated it (for rash anger is heart-murder as well as malice prepense, Mat 5:21, Mat 5:22), by man shall his blood be shed, that is, by the magistrate, or whoever is appointed or allowed to be the avenger of blood. There are those who are ministers of God for this purpose, to be a protection to the innocent, by being a terror to the malicious and evildoers, and they must not bear the sword in vain, Rom 13:4. Before the flood, as it should seem by the story of Cain, God took the punishment of murder into his own hands; but now he committed this judgment to men, to masters of families at first, and afterwards to the heads of countries, who ought to be faithful to the trust reposed in them. Note, Wilful murder ought always to be punished with death. It is a sin which the Lord would not pardon in a prince (Kg2 24:3, Kg2 24:4), and which therefore a prince should not pardon in a subject. To this law there is a reason annexed: For in the image of God made he man at first. Man is a creature dear to his Creator, and therefore ought to be so to us. God put honour upon him, let not us then put contempt upon him. Such remains of God's image are still even upon fallen man as that he who unjustly kills a man defaces the image of God and does dishonour to him. When God allowed men to kill their beasts, yet he forbade them to kill their slaves; for these are of a much more noble and excellent nature, not only God's creatures, but his image, Jam 3:9. All men have something of the image of God upon them; but magistrates have, besides, the image of his power, and the saints the image of his holiness, and therefore those who shed the blood of princes or saints incur a double guilt.

We have here a bargain made between Jacob and Esau about the birthright, which was Esau's by providence but Jacob's by promise. It was a spiritual privilege, including the excellency of dignity and the excellency of power, as well as the double portion, Gen 49:3. It seemed to be such a birthright as had then the blessing annexed to it, and the entail of the promise. Now see, I. Jacob's pious desire of the birthright, which yet he sought to obtain by indirect courses, not agreeable to his character as a plain man. It was not out of pride or ambition that he coveted the birthright, but with an eye to spiritual blessings, which he had got well acquainted with in his tents, while Esau had lost the scent of them in the field. For this he is to be commended, that he coveted earnestly the best gifts; yet in this he cannot be justified, that he took advantage of his brother's necessity to make him a very hard bargain (Gen 25:31): Sell me this day thy birthright. Probably there had formerly been some communication between them about this matter, and then it was not so great a surprise upon Esau as here it seems to be; and, it may be, Esau had sometimes spoken slightly of the birthright and its appurtenances, which encouraged Jacob to make this proposal to him. And, if so, Jacob is, in some measure, excusable in what he did to gain his point. Note, Plain men that have their conversation in simplicity and godly sincerity, and without worldly wisdom, are often found wisest of all for their souls and eternity. Those are wise indeed that are wise for another world. Jacob's wisdom appeared in two things: - 1. He chose the fittest time, took the opportunity when it offered itself, and did not let it slip. 2. Having made the bargain, he made it sure, and got it confirmed by Esau's oath: Swear to me this day, Gen 25:33. He took Esau when he was in the mind, and would not leave him a power of revocation. In a case of this nature, it is good to be sure. II. Esau's profane contempt of the birthright, and the foolish sale he made of it. He is called profane Esau for it (Heb 12:16), because for one morsel of meat he sold his birthright, as dear a morsel as ever was eaten since the forbidden fruit; and he lived to regret it when it was too late. Never was there such a foolish bargain as this which Esau now made; and yet he valued himself upon his policy, and had the reputation of a cunning man, and perhaps had often bantered his brother Jacob as a weak and simple man. Note, There are those that are penny-wise and pound-foolish, cunning hunters that can out-wit others and draw them into their snares, and yet are themselves imposed upon by Satan's wiles and led captive by him at his will. Again, God often chooses the foolish things of the world, by them to confound the wise. Plain Jacob makes a fool of cunning Esau. Observe the instances of Esau's folly. 1. His appetite was very strong, Gen 25:29, Gen 25:30. Poor Jacob had got some bread and pottage (Gen 25:29) for his dinner, and was sitting down to it contentedly enough, without venison, when Esau came from hunting, hungry and weary, and perhaps had caught nothing. And now Jacob's pottage pleased his eye better than ever his game had done. Give me (says he) some of that red, that red, as it is in the original; it suited his own colour (Gen 25:25), and, in reproach to him for this, he was ever afterwards called Edom, red. Nay, it should seem, he was so faint that he could not feed himself, nor had he a servant at hand to help him, but entreats his brother to feed him. Note, (1.) Those that addict themselves to sport weary themselves for very vanity, Hab 2:13. They might do the most needful business, and gain the greatest advantages, with half the pains they take, and half the perils they run into, in pursuit of their foolish pleasures. (2.) Those that work with quietness are more constantly and comfortably provided for than those that hunt with noise: bread is not always to the wise, but those that trust in the Lord and do good verily they shall be fed, fed with daily bread; not as Esau, sometimes feasting and sometimes fainting. (3.) The gratifying of the sensual appetite is that which ruins thousands of precious souls: surely, if Esau was hungry and faint, he might have got a meal's meat cheaper than at the expense of his birthright; but he was unaccountably fond of the colour of this pottage, and could not deny himself the satisfaction of a mess of it, whatever it cost him. Never better can come of it, when men's hearts walk after their eyes (Job 31:7), and when they serve their own bellies: therefore look not thou upon the wine, or, as Esau, upon the pottage, when it is red, when it gives that colour in the cup, in the dish, which is most inviting, Pro 23:31. If we use ourselves to deny ourselves, we break the forces of most temptations. 2. His reasoning was very weak (Gen 25:32): Behold, I am at the point to die; and, if he were, would nothing serve to keep him alive but this pottage? If the famine were now in the land (Gen 26:1), as Dr. Lightfoot conjectures, we cannot suppose Isaac so poor, or Rebekah so bad a house-keeper, but that he might have been supplied with food convenient, other ways, and might have saved his birthright: but his appetite has the mastery of him; he is in a longing condition, nothing will please him but this red this red pottage, and, to palliate his desire, he pretends he is at the point to die. If it had been so, was it not better for him to die in honour than to live in disgrace, to die under a blessing than to live under a curse? The birthright was typical of spiritual privileges, those of the church of the first-born. Esau was now tried how he would value them, and he shows himself sensible only of present grievances; may he but get relief against them, he cares not for his birthright. Better principled was Naboth, who would lose his life rather than sell his vineyard, because his part in the earthly Canaan signified is part in the heavenly, Kg1 21:3. (1.) If we look on Esau's birthright as only a temporal advantage, what he said had something of truth in it, namely, that our worldly enjoyments, even those we are most fond of, will stand us in no stead in a dying hour (Psa 49:6-8); they will not put by the stroke of death, nor ease the pangs nor remove the sting: yet Esau, who set up for a gentleman, should have had a greater and more noble spirit than to sell even such an honour so cheaply. (2.) But, being of a spiritual nature, his undervaluing it was the greatest profaneness imaginable. Note, It is egregious folly to part with our interest in God, and Christ, and heaven, for the riches, honours, and pleasures, of this world, as bad a bargain as his that sold a birthright for a dish of broth. 3. Repentance was hidden from his eyes (Gen 25:34): He did eat and drink, pleased his palate, satisfied his cravings, congratulated himself on the good meal's meat he had had, and then carelessly rose up and went his way, without any serious reflections upon the bad bargain he had made, or any show of regret. Thus Esau despised his birthright; he used no means at all to get the bargain revoked, made no appeal to his father about it, nor proposed to his brother to compound the matter; but the bargain which his necessity had made (supposing it were so) his profaneness confirmed ex post facto - after the deed; and by his subsequent neglect and contempt he did, as it were, acknowledge a fine, and by justifying himself in what he had done he put the bargain past recall. Note, People are ruined, not so much by doing what is amiss, as by doing it and not repenting of it, doing it and standing to it.

Here is, I. The respect which Joseph, as a subject, showed to his prince. Though he was his favourite, and prime-minister of state, and had had particular orders from him to send for his father down to Egypt, yet he would not suffer him to settle till he had given notice of it to Pharaoh, Gen 47:1. Christ, our Joseph, disposes of his followers in his kingdom as it is prepared of his Father, saying, It is not mine to give, Mat 20:23. II. The respect which Joseph, as a brother, showed to his brethren, notwithstanding all the unkindness he had formerly received from them. 1. Though he was a great man, and they were comparatively mean and despicable, especially in Egypt, yet he owned them. Let those that are rich and great in the world learn hence not to overlook nor despise their poor relations. Every branch of the tree is not a top branch; but, because it is a lower branch, is it therefore not of the tree? Our Lord Jesus, like Joseph here, is not ashamed to call us brethren. 2. They being strangers and no courtiers, he introduced some of them to Pharaoh, to kiss his hand, as we say, intending thereby to put an honour upon them among the Egyptians. Thus Christ presents his brethren in the court of heaven, and improves his interest for them, though in themselves unworthy and an abomination to the Egyptians. Being presented to Pharaoh, according to the instructions which Joseph had given them, they tell him, (1.) What was their business - that they were shepherds, Gen 47:3. Pharaoh asked them (and Joseph knew it would be one of his first questions, Gen 46:33), What is your occupation? He takes it for granted they had something to do, else Egypt should be no place for them, no harbour for idle vagrants. If they would not work, they should not eat of his bread in this time of scarcity. Note, All that have a place in the world should have an employment in it according to their capacity, some occupation or other, mental or manual. Those that need not work for their bread must yet have something to do, to keep them from idleness. Again, Magistrates should enquire into the occupation of their subjects, as those that have the care of the public welfare; for idle people are as drones in the hive, unprofitable burdens of the commonwealth. (2.) What was their business in Egypt - to sojourn in the land (Gen 47:4), not to settle there for ever, only to sojourn there for a time, while the famine so prevailed in Canaan, which lay high, that it was not habitable for shepherds, the grass being burnt up much more than in Egypt, which lay low, and where the corn chiefly failed, while there was tolerably good pasture. 3. He obtained for them a grant of a settlement in the land of Goshen, Gen 47:5, Gen 47:6. This was an instance of Pharaoh's gratitude to Joseph; because he had been such a blessing to him and his kingdom, he would be kind to his relations, purely for his sake. He offered them preferment as shepherds over his cattle, provided they were men of activity; for it is the man who is diligent in his business that shall stand before kings. And, whatever our profession or employment is, we should aim to be excellent in it, and to prove ourselves ingenious and industrious. III. The respect Joseph, as a son, showed to his father. 1. He presented him to Pharaoh, Gen 47:7. And here, (1.) Pharaoh asks Jacob a common question: How old art thou? Gen 47:8. A question usually put to old men, for it is natural to us to admire old age and to reverence it (Lev 19:32), as it is very unnatural and unbecoming to despise it, Isa 3:5. Jacob's countenance, no doubt, showed him to be very old, for he had been a man of labour and sorrow; in Egypt people were not so long-lived as in Canaan, and therefore Pharaoh looks upon Jacob with wonder; he was as a show in his court. When we are reflecting upon ourselves, this should come into the account, "How old are we?" (2.) Jacob gives Pharaoh an uncommon answer, Isa 3:9. He speaks as becomes a patriarch, with an air of seriousness, for the instruction of Pharaoh. Though our speech be not always of grace, yet it must thus be always with grace. Observe here, [1.] He calls his life a pilgrimage, looking upon himself as a stranger in this world, and a traveller towards another world: this earth his inn, not his home. To this the apostle refers (Heb 11:13), They confessed that they were strangers and pilgrims. He not only reckoned himself a pilgrim now that he was in Egypt, a strange country in which he never was before; but his life, even in the land of his nativity, was a pilgrimage, and those who so reckon it can the better bear the inconvenience of banishment from their native soil; they are but pilgrims still, and so they were always. [2.] He reckons his life by days; for, even so, it is soon reckoned, and we are not sure of the continuance of it for a day to an end, but may be turned out of this tabernacle at less than an hour's warning. Let us therefore number our days (Psa 90:12), and measure them, Psa 39:4. [3.] The character he gives of them is, First, That they were few. Though he had now lived 130 years, they seemed to him but a few days, in comparison with the days of eternity, the eternal God, and the eternal state, in which a thousand years (longer than ever any man lived) are but as one day. Secondly, That they were evil. This is true concerning man in general, he is of few days, and full of trouble (Job 14:1); and, since his days are evil, it is well they are few. Jacob's life, particularly, had been made up of evil days; and the pleasantest days of his life were yet before him. Thirdly, That they were short of the days of his fathers, not so many, not so pleasant, as their days. Old age came sooner upon him than it had done upon some of his ancestors. As the young man should not be proud of his strength or beauty, so the old man should not be proud of his age, and the crown of his hoary hairs, though others justly reverence it; for those who are accounted very old attain not to the years of the patriarchs. The hoary head is a crown of glory only when it is found in the way of righteousness. (3.) Jacob both addresses himself to Pharaoh and takes leave of him with a blessing (Gen 47:7): Jacob blessed Pharaoh, and again, Gen 47:10, which was not only an act of civility (he paid him respect and returned him thanks for his kindness), but an act of piety - he prayed for him, as one having the authority of a prophet and a patriarch. Though in worldly wealth Pharaoh was the greater, yet, in interest with God, Jacob was the greater; he was God's anointed, Psa 105:15. And a patriarch's blessing was not a thing to be despised, no, not by a potent prince. Darius valued the prayers of the church for himself and for his sons, Ezr 6:10. Pharaoh kindly received Jacob, and, whether in the name of a prophet or no, thus he had a prophet's reward, which sufficiently recompensed him, not only for his courteous converse with him, but for all the other kindnesses he showed to him and his. 2. He provided well for him and his, placed him in Goshen (Gen 47:11), nourished him and all his with food convenient for them, Gen 47:12. This bespeaks, not only Joseph a good man, who took this tender care of his poor relations, but God a good God, who raised him up for this purpose, and put him into a capacity of doing it, as Esther came to the kingdom for such a time as this. What God here did for Jacob he has, in effect, promised to do for all his, that serve him and trust in him. Psa 37:19, In the days of famine they shall be satisfied.

Warning is here given to Pharaoh of the last and conquering plague which was now to be inflicted. This was the death of all the first-born in Egypt at once, which had been first threatened (Exo 4:23, I will slay thy son, thy first-born), but is last executed; less judgments were tried, which, if they had done the work would have prevented this. See how slow God is to wrath, and how willing to be met with in the way of his judgments, and to have his anger turned away, and particularly how precious the lives of men are in his eyes: if the death of their cattle had humbled and reformed them, their children would have been spared; but, if men will not improve the gradual advances of divine judgments, they must thank themselves if they find, in the issue, that the worst was reserved for the last. 1. The plague itself is here particularly foretold, Exo 11:4-6. The time is fixed - about midnight, the very next midnight, the dead time of the night; when they were all asleep, all their first-born should sleep the sleep of death, not silently and insensibly, so as not to be discovered till morning, but so as to rouse the families at midnight to stand by and see them die. The extent of this plague is described, Exo 11:5. The prince that was to succeed in the throne was not too high to be reached by it, nor were the slaves at the mill too low to be taken notice of. Moses and Aaron were not ordered to summon this plague; no I will go out, saith the Lord, Exo 11:4. It is a fearful thing to fall into the hands of the living God; what is hell but this? 2. The special protection which the children of Israel should be under, and the manifest difference that should be put between them and the Egyptians. While angels drew their swords against the Egyptians, there should not so much as a dog bark at any of the children of Israel, Exo 11:7. An earnest was hereby given of the difference which shall be put in the great day between God's people and his enemies: did men know what a difference God puts, and will put to eternity, between those that serve him and those that serve him not, religion would not seem to them such an indifferent thing as they make it, nor would they act in it with so much indifference as they do. 3. The humble submission which Pharaoh's servants should make to Moses, and how submissively they should request him to go (Exo 11:8): They shall come down, and bow themselves. Note, The proud enemies of God and his Israel shall be made to fall under at last (Rev 3:9), and shall be found liars to them, Deu 33:29. When Moses had thus delivered his message, it is said, He went out from Pharaoh in a great anger, though he was the meekest of all the men of the earth. Probably he expected that the very threatening of the death of the firstborn would have induced Pharaoh to comply, especially as Pharaoh had complied so far already, and had seen how exactly all Moses's predictions hitherto were fulfilled. But it had not that effect; his proud heart would not yield, no, not to save all the firstborn of his kingdom: no marvel that men are not deterred from vicious courses by the prospects given them of eternal misery in the other world, when the imminent peril they run of the loss of all that is dear to them in this world will not frighten them. Moses, hereupon, was provoked to a holy indignation, being grieved (as our Saviour afterwards) for the hardness of his heart, Mar 3:5. Note, It is a great vexation to the spirits of good ministers to see people deaf to all the fair warnings given them, and running headlong upon ruin, notwithstanding all the kind methods taken to prevent it. Thus Ezekiel went in the bitterness of his spirit (Eze 3:14), because God had told him that the house of Israel would not hearken to him, Exo 11:7. To be angry at nothing but sin is the way not to sin in anger. Moses, having thus adverted to the disturbance which Pharaoh's obstinacy gave him, (1.) Reflects upon the previous notice God had given him of this (Exo 11:9): The Lord said unto Moses, Pharaoh shall not hearken to you. The scripture has foretold the incredulity of those who should hear the gospel, that it might not be a surprise nor stumbling-block to us, Joh 12:37, Joh 12:38; Rom 10:16. Let us think never the worse of the gospel of Christ for the slights men generally put upon it, for we were told before what cold entertainment it would meet with. (2.) He recapitulates all he had said before to this purport (Exo 11:10), that Moses did all these wonders, as they are here related, before Pharaoh (he himself was an eye-witness of them), and yet he could not prevail, which was a certain sign that God himself had, in a way of righteous judgment, hardened his heart. Thus the Jews' rejection of the gospel of Christ was so gross an absurdity that it might easily be inferred from it that God had given them the spirit of slumber, Rom 11:8.

The people having, besides their submission to the ceremony of the sprinkling of blood, declared their well-pleasedness in their God and his law, again and again, God here gives to their representatives some special tokens of his favour to them (for God meets him that rejoices and works righteousness), and admits them nearer to him than they could have expected. Thus, in the New Testament church, we find the four living creatures, and the four and twenty elders, honoured with places round the throne, being redeemed unto God by the blood of the Lamb which is in the midst of the throne, Rev 4:4, Rev 4:6; Rev 5:8, Rev 5:9. Observe, 1. They saw the God of Israel (Exo 24:10), that is, they had some glimpse of his glory, in light and fire, though they saw no manner of similitude, and his being no man hath seen nor can see, Ti1 6:16. They saw the place where the God of Israel stood (so the Septuagint), something that came near a similitude, but was not; whatever they saw, it was certainly something of which no image nor picture could be made, and yet enough to satisfy them that God was with them of a truth. Nothing is described but that which was under his feet; for our conceptions of God are all below him, and fall infinitely short of being adequate. They saw not so much as God's feet; but at the bottom of the brightness, and as the footstool or pedestal of it, they saw a most rich and splendid pavement, such as they never saw before nor after, as it had been of sapphires, azure or sky-coloured. The heavens themselves are the pavement of God's palace, and his throne is above the firmament. See how much better wisdom is than the precious onyx or the sapphires, for wisdom was from eternity God's delight (Pro 8:30), and lay in his bosom, but the sapphires are the pavement under his feet; there let us put all the wealth of this world, and not in our hearts. 2. Upon the nobles (or elders) of Israel, he laid not his hand, Exo 24:11. Though they were men, the dazzling splendour of his glory did not overwhelm them; but it was so moderated (Job 26:9), and they were so strengthened (Dan 10:19), that they were able to bear it. Nay, though they were sinful men, and obnoxious to God's justice, yet he did not lay his punishing avenging hand upon them, as they feared he would. When we consider what a consuming fire God is, and what stubble we are before him, we shall have reason to say, in all our approaches to him, It is of the Lord's mercies that we are not consumed. 3. They saw God, and did eat and drink. They had not only their lives preserved, but their vigour, courage, and comfort; it cast no damp upon their joy, but rather increased and elevated it. They feasted upon the sacrifice, before God, in token of their cheerful consent to the covenant now made, their grateful acceptance of the benefits of it, and their communion with God, in pursuance of that covenant. Thus believers eat and drink with Christ at his table, Luk 22:30. Blessed are those that shall eat bread in the kingdom of our Father, and drink of the wine new there.

No sooner had Moses got to the top of the mount than God gave him the meeting (Exo 34:5): The Lord descended, by some sensible token of his presence, and manifestation of his glory. His descending bespeaks his condescension; he humbles himself to take cognizance of those that humble themselves to walk with him. Psa 113:6, Lord, what is man, that he should be thus visited? He descended in the cloud, probably that pillar of cloud which had hitherto gone before Israel, and had the day before met Moses at the door of the tabernacle. This cloud was to strike an awe upon Moses, that the familiarity he was admitted to might not breed contempt. The disciples feared, when they entered the cloud. His making a cloud his pavilion intimated that, though he made known much of himself, yet there was much more concealed. Now observe, I. How God proclaimed his name (Exo 33:6, Exo 33:7): he did it in transitu - as he passed by him. Fixed views of God are reserved for the future state; the best we have in this world are transient. God now was performing what he had promised Moses, the day before, that his glory should pass by, Exo 33:22. He proclaimed the name of the Lord, by which he would make himself known. He had made himself known to Moses in the glory of his self-existence and self-sufficiency when he proclaimed that name, I am that I am; now he makes himself known in the glory of his grace, and goodness, and all-sufficiency to us. Now that God is about to publish a second edition of the law he prefaces it with this proclamation; for it is God's grace or goodness that gives the law, especially the remedial law. The pardon of Israel's sin in worshipping the calf was now to pass the seals; and God, by this declaration, would let them know that he pardoned ex mero motu - merely out of his own good pleasure, not for their merits' sake, but from his own inclination to forgive. The proclaiming of it denotes the universal extent of God's mercy. He is not only good to Israel, but good to all; let all take notice of it. He that hath an ear, let him hear, and know, and believe, 1. That the God with whom we have to do is a great God. He is Jehovah, the Lord, who has his being of himself, and is the fountain of all being, Jehovah-El, the Lord, the strong God, a God of almighty power himself, and the original of all power This is prefixed before the display of his mercy, to teach us to think and to speak even of God's grace and goodness with great seriousness and a holy awe, and to encourage us to depend upon these mercies; they are not the mercies of a man, that is frail and feeble, false and fickle, but the mercies of the Lord, the Lord God; therefore sure mercies, and sovereign mercies, mercies that may be trusted, but not tempted. 2. That he is a good God. His greatness and goodness illustrate and set off each other. That the terror of his greatness may not make us afraid, we are told how good he is; and, that we may not presume upon his goodness, we are told how great he is. Many words are here heaped up, to acquaint us with, and convince us of, God's goodness, and to show how much his goodness is both his glory and his delight, yet without any tautology. (1.) He is merciful. This bespeaks his tender compassion, like that of a father to his children. This is put first, because it is the first wheel in all the instances of God's good-will to fallen man, whose misery makes him an object of pity, Jdg 10:16; Isa 63:9. Let us not then have either hard thoughts of God or hard hearts towards our brethren. (2.) He is gracious. This bespeaks both freeness and kindness; it intimates not only that he has a compassion to his creatures, but a complacency in them and in doing good to them, and this of his own good-will, and not for the sake of any thing in them. His mercy is grace, free grace; this teaches us to be not only pitiful, but courteous, Pe1 3:8. (3.) He is long-suffering. This is a branch of God's goodness which the wickedness of sinners gives occasion for; that of Israel had done so: they had tried his patience, and experienced it. He is long-suffering, that is, he is slow to anger, and delays the execution of his justice; he waits to be gracious, and lengthens out the offers of his mercy. (4.) He is abundant in goodness and truth. This bespeaks plentiful goodness, goodness abounding above our deserts, above our conception and expression. The springs of mercy are always full, the streams of mercy always flowing; there is mercy enough in God, enough for all, enough for each, enough for ever. It bespeaks promised goodness, goodness and truth put together, goodness engaged by promise, and his faithfulness pledged for the security of it. He not only does good, but by his promise he raises our expectation of it, and even binds himself to show mercy. (5.) He keepeth mercy for thousands. This denotes, [1.] Mercy extended to thousands of persons. When he gives to some, still he keeps for others, and is never exhausted; he has mercy enough for all the thousands of Israel, when they shall multiply as the sand. [2.] Mercy entailed upon thousands of generations, even those upon whom the ends of the world have come; nay, the line of it is drawn parallel with that of eternity itself. (6.) He forgiveth iniquity, transgression, and sin. Pardoning mercy is specified, because in this divine grace is most magnified, and because in this divine grace is most magnified, and because it is this which opens the door to all other gifts of his divine grace, and because of this he had lately given a very pregnant proof. He forgives offences of all sorts - iniquity, transgression, and sin, multiplies his pardons; and with him is plenteous redemption. 3. That he is a just and holy God. For, (1.) He will by no means clear the guilty. Some read it so as to express a mitigation of wrath, even when he does punish: When he empties, he will not make quite desolate; that is, "He does not proceed to the greatest extremity, till there be no remedy." As we read it, we must expound it that he will by no means connive at the guilty, as if he took no notice of their sin. Or, he will not clear the impenitently guilty, that go on still in their trespasses: he will not clear the guilty without some satisfaction to his justice, and necessary vindications of the honour of his government. (2.) He visits the iniquity of the fathers upon the children. He may justly do it, for all souls are his, and there is a malignity in sin that taints the blood. He sometimes will do it, especially for the punishment of idolaters. Thus he shows his hatred to sin, and displeasure against it; yet he keepeth not his anger for ever, but visits to the third and fourth generation only, while he keepeth his mercy for thousands. Well, this is God's name for ever, and this is his memorial unto all generations. II. How Moses received this declaration which God made of himself, and of his grace and mercy. It should seem as if Moses accepted this as a sufficient answer to his request that God would show him his glory; for we read not that he went into the cleft of the rock, whence to gain a sight of God's back parts. Perhaps this satisfied him, and he desired no more; as we read not that Thomas did thrust his hand into Christ's side, though Christ invited him to do it. God having thus proclaimed his name, Moses says, "It is enough, I expect no more till I come to heaven;" at least he did not think fit to relate what he saw. Now we are here told, 1. What impression it made upon him: Moses made haste, and bowed his head, Exo 34:8. Thus he expressed, (1.) His humble reverence and adoration of God's glory, giving him the honour due to that name he had thus proclaimed. Even the goodness of God must be looked upon by us with a profound veneration and holy awe. (2.) His joy in this discovery which God had made of himself, and his thankfulness for it. We have reason gratefully to acknowledge God's goodness to us, not only in the real instances of it, but in the declarations he has made of it by his word; not only that he is, and will be, gracious to us, but that he is pleased to let us know it. (3.) His holy submission to the will of God, made known in this declaration, subscribing to his justice as well as mercy, and putting himself and his people Israel under the government and direction of such a God as Jehovah had now proclaimed himself to be. Let this God be our God for ever and ever. 2. What improvement he made of it. He immediately grounded a prayer upon it (Exo 34:9); and a more earnest affectionate prayer it is, (1.) For the presence of God with his people Israel in the wilderness: "I pray thee, go among us, for thy presence is all in all to our safety and success." (2.) For pardon of sin: "O pardon our iniquity and our sin, else we cannot expect thee to go among us." And, (3.) For the privileges of a peculiar people: "Take us for thy inheritance, which thou wilt have a particular eye to, and concern for, and delight in." These things God had already promised, and given Moses assurances of, and yet he prays for them, not as doubting the sincerity of God's grants, but as one solicitous for the ratification of them. God's promises are intended, not to supersede, but to direct and encourage, prayer. Those who have some good hopes, through grace, that their sins are pardoned, must yet continue to pray for pardon, for the renewing of their pardon, and the clearing of it more and more to their souls. The more we see of God's goodness the more ashamed we should be of our own sins, and the more earnest for an interest in it. God had said, in the close of the proclamation, that he would visit the iniquity upon the children; and Moses here deprecates that. "Lord, do not only pardon it to them, but to their children, and let our covenant-relation to thee be entailed upon our posterity, as an inheritance." Thus Moses, like a man of a truly public spirit, intercedes even for the children that should be born. But it is a strange plea he urges: For it is a stiff-necked people. God had given this as a reason why he would not go along with them, Exo 33:3. "Yea," says Moses, "the rather go along with us; for the worse they are the more need they have of thy presence and grace to make them better." Moses sees them so stiff-necked that, for his part, he has neither patience nor power enough to deal with them. "Therefore, Lord, do thou go among us, else they will never be kept in awe. Thou wilt spare, and bear with them, for thou art God, and not man," Hos 11:9.

We have here, I. The institution of the feast of tabernacles, which was one of the three great feasts at which all the males were bound to attend, and celebrated with more expressions of joy than any of them. 1. As to the directions for regulating this feast, observe, (1.) It was to be observed on the fifteenth day of the seventh month (Lev 23:34), but five days after the day of atonement. We may suppose, though they were not all bound to attend on the day of atonement, as on the three great festivals, yet that many of the devout Jews came up so many days before the feast of tabernacles as to enjoy the opportunity of attending on the day of atonement. Now, [1.] The afflicting of their souls on the day of atonement prepared them for the joy of the feast of tabernacles. The more we are grieved and humbled for sin, the better qualified we are for the comforts of the Holy Ghost. [2.] The joy of this feast recompensed them for the sorrow of that fast; for those that sow in tears shall reap in joy. (2.) It was to continue eight days, the first and last of which were to be observed as sabbaths, days of holy rest and holy convocations, Lev 23:35, Lev 23:36, Lev 23:39. The sacrifices to be offered on these eight days we have a very large appointment of, Num 29:12, etc. (3.) During the first seven days of this feast all the people were to leave their houses, and the women and children in them, and to dwell in booths made of the boughs of thick trees, particularly palm trees, Lev 23:40, Lev 23:42. The Jews make the taking of the branches to be a distinct ceremony from the making of the booths. It is said, indeed (Neh 8:15), that they made their booths of the branches of trees, which they might do, and yet use that further expression of joy, the carrying of palm-branches in their hands, which appears to have been a token of triumph upon other occasions (Joh 12:13), and is alluded to, Rev 7:9. The eighth day some make a distinct feast of itself, but it is called (Joh 7:37) that great day of the feast; it was the day on which they returned from their booths, to settle again in their own houses. (4.) They were to rejoice before the Lord God during all the time of this feast, Lev 23:40. The tradition of the Jews is that they were to express their joy by dancing, and singing hymns of praise to God, with musical instruments: and not the common people only, but the wise men of Israel, and their elders, were to do it in the court of the sanctuary: for (say they) the joy with which a man rejoices in doing a commandment is really a great service. 2. As to the design of this feast, (1.) It was to be kept in remembrance of their dwelling in tents in the wilderness. Thus it is expounded here (Lev 23:43): That your generations may know, not only by the written history, but by this ocular tradition, that I made the children of Israel to dwell in booths. Thus it kept in perpetual remembrance, [1.] The meanness of their beginning, and the low and desolate state out of which God advanced that people. Note, Those that are comfortably fixed ought often to call to mind their former unsettled state, when they were but little in their own eyes. [2.] The mercy of God to them, that, when they dwelt in tabernacles, God not only set up a tabernacle for himself among them, but, with the utmost care and tenderness imaginable, hung a canopy over them, even the cloud that sheltered them from the heat of the sun. God's former mercies to us and our fathers ought to be kept in everlasting remembrance. The eighth day was the great day of this feast, because then they returned to their own houses again, and remembered how, after they had long dwelt in tents in the wilderness, at length they came to a happy settlement in the land of promise, where they dwelt in goodly houses. And they would the more sensibly value and be thankful for the comforts and conveniences of their houses when they had been seven days dwelling in booths. It is good for those that have ease and plenty sometimes to learn what it is to endure hardness. (2.) It was a feast of in-gathering, so it is called, Exo 23:16. When they had gathered in the fruit of their land (Lev 23:39), the vintage as well as the harvest, then they were to keep this feast in thankfulness to God for all the increase of the year; and some think that the eighth day of the feast had special reference to this ground of the institution. Note, The joy of harvest ought to be improved for the furtherance of our joy in God. The earth is the Lord's and the fulness thereof, and therefore whatever we have the comfort of he must have the glory of, especially when any mercy is perfected. (3.) It was a typical feast. It is supposed by many that our blessed Saviour was born much about the time of this feast; then he left his mansions of light above to tabernacle among us (Joh 1:14), and he dwelt in booths. And the worship of God under the New Testament is prophesied of under the notion of keeping the feast of tabernacles, Zac 14:16. For, [1.] The gospel of Christ teaches us to dwell in tabernacles, to sit loose to this world, as those that have here no continuing city, but by faith, and hope and holy contempt of present things, to go out to Christ without the camp, Heb 13:13, Heb 13:14. [2.] It teaches us to rejoice before the Lord our God. Those are the circumcision, Israelites indeed, that always rejoice in Christ Jesus, Phi 3:3. And the more we are taken off from this world the less liable we are to the interruption of our joys. II. The summary and conclusion of these institutions. 1. God appointed these feasts (Lev 23:37, Lev 23:38), besides the sabbaths and your free-will offerings. This teaches us, (1.) That calls to extraordinary services will not excuse us from our constant stated performances. Within the days of the feast of tabernacles there must fall at least one sabbath, which must be as strictly observed as any other. (2.) That God's institutions leave room for free-will offerings. Not that we may invent what he never instituted, but we may repeat what he has instituted, ordinarily, the oftener the better. God is well pleased with a willing people. 2. Moses declared them to the children of Israel, Lev 23:44. He let them know what God appointed, and neither more nor less. Thus Paul delivered to the churches what he had received from the Lord. We have reason to be thankful that the feasts of the Lord, declared unto us, are not so numerous, nor the observance of them so burdensome and costly, as theirs then were, but more spiritual and significant, and surer sweeter earnests of the everlasting feast, at the last in-gathering, which we hope to be celebrating to eternity.

After the law for the discovery and shame of those that by sin had made themselves vile, fitly follows this for the direction and encouragement of those who by their eminent piety and devotion had made themselves honourable, and distinguished themselves from their neighbours. It is very probable that there were those before the making of this law who went under the character of Nazarites, and were celebrated by that title as persons professing greater strictness and zeal in religion than other people; for the vow of a Nazarite is spoken of here as a thing already well known, but the obligation of it is reduced to a greater certainty than hitherto it had been. Joseph is called a Nazarite among his brethren (Gen 49:26), not only because separate from them, but because eminent among them. Observe, I. The general character of a Nazarite: it is a person separated unto the Lord, Num 6:2. Some were Nazarites for life, either by divine designation, as Samson (Jdg 13:5), and John Baptist (Luk 1:15), or by their parents' vow concerning them, as Samuel, Sa1 1:11. Of these this law speaks not. Others were so for a certain time, and by their own voluntary engagement, and concerning them rules are given by this law. A woman might bind herself with the vow of a Nazarite, under the limitations we find, Num 30:3, where the vow which the woman is supposed to vow unto the Lord seems to be meant especially of this vow. The Nazarites were, 1. Devoted to the Lord during the time of their Nazariteship, and, it is probable, spent much of their time in the study of the law, in acts of devotion, and instructing others. An air of piety was thereby put upon them, and upon their whole conversation. 2. They were separated from common persons and common things. Those that are consecrated to God must not be conformed to this world. They distinguished themselves, not only from others, but from what they themselves were before and after. 3. They separated themselves by vowing a vow. Every Israelite was bound by the divine law to love God with all his heart, but the Nazarites by their own act and deed bound themselves to some religious observances, as fruits and expressions of that love, which other Israelites were not bound to. Some such there were, whose spirits God stirred up to be in their day the ornaments of the church, the standard-bearers of religion, and patterns of piety. It is spoken of as a great favour to their nation that God raised up of their young men for Nazarites, Amo 2:11. The Nazarites were known in the streets and respected as purer than snow, whiter than milk, Lam 4:7. Christ was called in reproach a Nazarene, so were his followers: but he was no Nazarite according to this law; he drank wine, and touched dead bodies, yet in his this type had its accomplishment, for in him all purity and perfection met; and every true Christian is a spiritual Nazarite, separated by vow unto the Lord. We find St. Paul, by the persuasion of his friends, in complaisance to the Jews, submitting to this law of the Nazarites; but at the same time it is declared that the Gentiles should observe no such thing, Act 21:24, Act 21:25. It was looked upon as a great honour to a man to be a Nazarite, and therefore if a man speak of it as a punishment, saying for instance, "I will be a Nazarite rather than do so or so," he is (say the Jews) a wicked man; but he that vows unto the Lord in the way of holiness to be a Nazarite, lo, the crown of his God is upon his head. II. The particular obligations that the Nazarites lay under. That the fancies of superstitious men might not multiply their restraints endlessly, God himself lays down the law for them, and gives them the rule of their profession. 1. They must have nothing to do with the fruit of the vine, Num 6:3, Num 6:4. They must drink no wine nor string drink, nor eat grapes, no, not the kernel nor the husk; they might not so much as eat a raisin. The learned Dr. Lightfoot has a conjecture (Hor. Heb. in Luc. 1.15), that, as the ceremonial pollutions by leprosy and otherwise represented the sinful state of fallen man, so the institution of the order of Nazarites was designed to represent the pure and perfect state of man in innocency, and that the tree of knowledge, forbidden to Adam, was the vine, and for that reason it was forbidden to the Nazarites, and all the produce of it. Those who gave the Nazarites wine to drink did the tempter's work (Amo 2:12), persuading them to that forbidden fruit. That it was reckoned a perfection and praise not to drink wine appears from the instance of the Rechabites, Jer 35:6. They were to drink no wine, (1.) That they might be examples of temperance and mortification. Those that separate themselves to God and to his honour must not gratify the desires of the body, but keep it under and bring it into subjection. Drinking a little wine for the stomach's sake is allowed, to help that, Ti1 5:23. But drinking much wine for the palate's sake, to please that, does by no means become those who profess to walk not after the flesh, but after the Spirit. (2.) That they might be qualified to employ themselves in the service of God. They must not drink, lest they should forget the law (Pro 31:5), lest they should err through wine, Isa 28:7. Let all Christians oblige themselves to be very moderate in the use of wine and strong drink; for, if the love of these once gets the mastery of a man, he becomes a very easy prey to Satan. It is observable that because they were to drink no wine (which was the thing mainly intended) they were to eat nothing that came of the vine, to teach us with the utmost care and caution to avoid sin and every thing that borders upon it and leads to it, or may be a temptation to us. Abstain from all appearance of evil, Th1 5:22. 2. They must not cut their hair, Num 6:5. They must neither poll their heads nor shave their beards; this was that mark of Samson's Nazariteship which we often read of in his story. Now, (1.) This signified a noble neglect of the body and the ease and ornament of it, which became those who, being separated to God, ought to be wholly taken up with their souls, to secure their peace and beauty. It signified that they had, for the present, renounced all sorts of sensual pleasures and delights, and resolved to live a life of self-denial and mortification. Mephibosheth in sorrow trimmed not his beard, Sa2 19:24. (2.) Some observe that long hair is spoken of as a badge of subjection (Co1 11:5, etc.); so that the long hair of the Nazarites denoted their subjection to God, and their putting themselves under his dominion. (3.) By this they were known to all that met them to be Nazarites, and so it commanded respect. It made them look great without art; it was nature's crown to the head, and a testimony for them that they had preserved their purity. For, if they had been defiled, their hair must have been cut, Num 6:9. See Jer 7:29. 3. They must not come near any dead body, Num 6:6, Num 6:7. Others might touch dead bodies, and contracted only a ceremonial pollution by it for some time; some must do it, else the dead must be unburied; but the Nazarites must not do it, upon pain of forfeiting all the honour of their Nazariteship. They must not attend the funeral of any relation, no, not father nor mother, any more than the high priest himself, because the consecration of his God is upon his head. Those that separate themselves to God must learn, (1.) To distinguish themselves, and do more than others. (2.) To keep their consciences pure from dead works, and not to touch the unclean thing. The greater profession of religion we make, and the more eminent we appear, the greater care we must take to avoid all sin, for we have so much the more honour to lose by it. (3.) To moderate their affections even to their near relations, so as not to let their sorrow for the loss of them break in upon their joy in God and submission to his will. See Mat 8:21, Mat 8:22. 4. All the days of their separation they must be holy to the Lord, Num 6:8. This was the meaning of those external observances, and without this they were of no account. The Nazarites must be devoted to God, employed for him, and their minds intent upon him; they must keep themselves pure in heart and life, and be in every thing conformable to the divine image and will; this is to be holy, this is to be a Nazarite indeed. III. The provision that was made for the cleansing of a Nazarite, if he happened unavoidably to contract a ceremonial pollution by the touch of a dead body. No penalty is ordered by this law for the wilful breach of the foregoing laws; for it was not supposed that a man who had so much religion as to make that vow could have so little as to break it presumptuously: nor could it be supposed that he should drink wine, or have his hair cut, but by his own fault; but purely by the providence of God, without any fault of his own, he might be near a dead body, and that is the case put (Num 6:9): If a man die very suddenly by him, he has defiled the head of his consecration. Note, Death sometimes takes men away very suddenly, and without any previous warning. A man might be well and dead in so little a time that the most careful Nazarite could not avoid being polluted by the dead body; so short a step is it sometimes, and so soon taken, from time to eternity. God prepare us for sudden death! In this case, 1. He must be purified from the ceremonial pollution he had contracted, as others must, upon the seventh day, Num 6:9. Nay, more was required for the purifying of the Nazarite than of any other person that had touched a dead body; he must bring a sin-offering and a burnt-offering, and an atonement must be made for him, Num 6:10, Num 6:11. This teaches us that sins of infirmity, and the faults we are overtaken in by surprise, must be seriously repented of, and that an application must be made of the virtue of Christ's sacrifice to our souls for the forgiveness of them every day, Jo1 2:1, Jo1 2:2. It teaches us also that, if those who make an eminent profession of religion do any thing to sully the reputation of their profession, more is expected from them than others, for the retrieving both of their peace and of their credit. 2. He must begin the days of his separation again; for all that were past before his pollution, though coming ever so near the period of his time set, were lost, and not reckoned to him, Num 6:12. This obliged them to be very careful not to defile themselves by the dead, for that was the only thing that made them lose their time, and it teaches us that if a righteous man turn away from his righteousness, and defile himself with dead works, all his righteousness that he has done shall be lost to him, Eze 33:13. It is all lost, all in vain, if he do not persevere, Gal 3:4. He must begin again, and do his first works. IV. The law for the solemn discharge of a Nazarite from his vow, when he had completed the time he fixed to himself. Before the expiration of that term he could not be discharged; before he vowed, it was in his own power, but it was too late after the vow to make enquiry. The Jews say that the time of a Nazarite's vow could not be less than thirty days; and if a man said, "I will be a Nazarite but for two days," yet he was bound for thirty; but it should seem Paul's vow was for only seven days (Act 21:27), or, rather, then he observed the ceremony of finishing that vow of Nazariteship from which, being at a distance from the temple, he had discharged himself some years before at Cenchrea only by the ceremony of cutting his hair, Act 18:18. When the time of the vowed separation was out, he was to be made free, 1. Publicly, at the door of the tabernacle (Num 6:13), that all might take notice of the finishing of his vow, and none might be offended if they saw him now drink wine, who had so lately refused. 2. It was to be done with sacrifices, Num 6:14. Lest he should think that by this eminent piece of devotion he had made God a debtor to him, he is appointed, even when he had finished his vow, to bring an offering to God; for, when we have done our utmost in duty to God, still we must own ourselves behind-hand with him. He must bring one of each sort of the instituted offerings. (1.) A burnt-offering, as an acknowledgment of God's sovereign dominion over him and all he had still, notwithstanding his discharge from this particular vow. (2.) A sin-offering. This, though mentioned second (Num 6:14), yet seems to have been offered first (Num 6:16), for atonement must be made for our sins before any of our sacrifices can be accepted. And it is very observable that even the Nazarite, who in the eye of men was purer than snow and whiter than milk, yet durst not appear before the holy God without a sin-offering. Though he had fulfilled the vow of his separation without any pollution, yet he must bring a sacrifice for sin; for there is guilt insensibly contracted by the best of men, even in their best works - some good omitted, some ill admitted, which, if we were dealt with in strict justice, would be our ruin, and in consequence of which it is necessary for us to receive the atonement, and plead it as our righteousness before God. (3.) A peace-offering, in thankfulness to God who had enabled him to fulfil his vow, and in supplication to God for grace to preserve him from ever doing any thing unbecoming one that had been once a Nazarite, remembering that, though he was now freed from the bonds of his own vow, he still remained under the bonds of the divine law. (4.) To these were added the meat-offerings and drink-offerings, according to the manner (Num 6:15, Num 6:17), for these always accompanied the burnt-offerings and peace-offerings: and, besides these, a basket of unleavened cakes, and wafers. (5.) Part of the peace-offering, with a cake and wafer, was to be waved for a wave-offering (Num 6:19, Num 6:20); and this was a gratuity to the priest, who had it for his pains, after it had been first presented to God. (6.) Besides all this, he might bring his free-will offerings, such as his hand shall get, Num 6:21. More than this he might bring, but not less. And, to grace the solemnity, it was common upon this occasion to have their friends to be at charges with them, Act 21:24. Lastly, One ceremony more was appointed, which was like the cancelling of the bond when the condition is performed, and that was the cutting off of his hair, which had been suffered to grow all the time of his being a Nazarite, and burning it in the fire over which the peace-offerings were boiling, Num 6:18. This intimated that his full performance of his vow was acceptable to God in Christ the great sacrifice, and not otherwise. Learn hence to vow and pay to the Lord our God, for he has no pleasure in fools.

Care had been taken by some preceding laws for the vigorous and effectual persecution of a wilful murderer (Deu 19:11 etc.), the putting of whom to death was the putting away of the guilt of blood from the land; but if this could not be done, the murderer not being discovered, they must not think that the land was in no danger of contracting any pollution because it was not through any neglect of theirs that the murderer was unpunished; no, a great solemnity is here provided for the putting away of the guilt, as an expression of their dread and detestation of that sin. I. The case supposed is that one is found slain, and it is not known who slew him, Deu 21:1. The providence of God has sometimes wonderfully brought to light these hidden works of darkness, and by strange occurrences the sin of the guilty has found them out, insomuch that it has become a proverb, Murder will out. But it is not always so; now and then the devil's promises of secresy and impunity in this world are made good; yet it is but for a while: there is a time coming when secret murders will be discovered; the earth shall disclose her blood (Isa 26:21), upon the inquisition which justice makes for it; and there is an eternity coming when those that escaped punishment from men will lie under the righteous judgment of God. And the impunity with which so many murders and other wickednesses are committed in this world makes it necessary that there should be a day of judgment, to require that which is past, Ecc 3:15. II. Directions are given concerning what is to be done in this case. Observe, 1. It is taken for granted that a diligent search had been made for the murderer, witnesses examined, and circumstances strictly enquired into, that if possible they might find out the guilty person; but if, after all, they could not trace it out, not fasten the charge upon any, then, (1.) The elders of the next city (that had a court of three and twenty in it) were to concern themselves about this matter. If it were doubtful which city was next, the great sanhedrim were to send commissioners to determine that matter by an exact measure, Deu 21:2, Deu 21:3. Note, Public persons must be solicitous about the public good; and those that are in power and reputation in cities must lay out themselves to redress grievances, and reform what is amiss in the country and neighbourhood that lie about them. Those that are next to them should have the largest share of their good influence, as ministers of God for good. (2.) The priests and Levites must assist and preside in this solemnity (Deu 21:5), that they might direct the management of it in all points according to the law, and particularly might be the people's mouth to God in the prayer that was to be put up on this sad occasion, Deu 21:8. God being Israel's King, his ministers must be their magistrates, and by their word, as the mouth of the court and learned in the laws, every controversy must be tried. It was Israel's privilege that they had such guides, overseers, and rulers, and their duty to make use of them upon all occasions, especially in sacred things, as this was. (3.) They were to bring a heifer down into a rough and unoccupied valley, and to kill it there, Deu 21:3, Deu 21:4. This was not a sacrifice (for it was not brought to the altar), but a solemn protestation that thus they would put the murderer to death if they had him in their hands. The heifer must be one that had not drawn in the yoke, to signify (say some) that the murderer was a son of Belial; it must be brought into a rough valley, to signify the horror of the fact, and that the defilement which blood brings upon a land turns it into barrenness. And the Jews say that unless, after this, the murderer was found out, this valley where the heifer was killed was never to be tilled nor sown. (4.) The elders were to wash their hands in water over the heifer that was killed, and to profess, not only that they had not shed this innocent blood themselves, but that they knew not who had (Deu 21:6, Deu 21:7), nor had knowingly concealed the murderer, helped him to make his escape, or been any way aiding or abetting. To this custom David alludes, Psa 26:6, I will wash my hands in innocency; but if Pilate had any eye to it (Mat 27:24) he wretchedly misapplied it when he condemned Christ, knowing him to be innocent, and yet acquitted himself from the guilt of innocent blood. Protestatio non valet contra factum - Protestations are of no avail when contradicted by fact. (5.) The priests were to pray to God for the country and nation, that God would be merciful to them, and not bring upon them the judgments which the connivance at the sin of murder would deserve. It might be presumed that the murderer was either one of their city or was now harboured in their city; and therefore they must pray that they might not fare the worse for his being among them, Num 16:22. Be merciful, O Lord, to thy people Israel, Deu 21:8. Note, When we hear of the wickedness of the wicked we have need to cry earnestly to God for mercy for our land, which groans and trembles under it. We must empty the measure by our prayers which others are filling by their sins. Now, 2. This solemnity was appointed, (1.) That it might give occasion to common and public discourse concerning the murder, which perhaps might some way or other occasion the discovery of it. (2.) That it might possess people with a dread of the guilt of blood, which defiles not only the conscience of him that sheds it (this should engage us all to pray with David, Deliver me from blood-guiltiness), but the land in which it is shed; it cries to the magistrate for justice on the criminal, and, if that cry be not heard, it cries to heaven for judgment on the land. If there must be so much care employed to save the land from guilt when the murderer was not known, it was certainly impossible to secure it from guilt if the murderer was known and yet protected. All would be taught, by this solemnity, to use their utmost care and diligence to prevent, discover, and punish murder. Even the heathen mariners dreaded the guilt of blood, Jon 1:14. (3.) That we might all learn to take heed of partaking in other men's sins, and making ourselves accessory to them ex post facto - after the fact, by countenancing the sin or sinner, and not witnessing against it in our places. We have fellowship with the unfruitful works of darkness if we do not reprove them rather, and bear our testimony against them. The repentance of the church of Corinth for the sin of one of their members produced such a carefulness, such a clearing of themselves, such a holy indignation, fear, and revenge (Co2 7:11), as were signified by the solemnity here appointed.

Here is, I. A commanding preface or introduction to this song of Moses, Deu 32:1, Deu 32:2. He begins, 1. With a solemn appeal to heaven and earth concerning the truth and importance of what he was about to say, and the justice of the divine proceedings against a rebellious and backsliding people, for he had said (Deu 31:28) that he would in this song call heaven and earth to record against them. Heaven and earth would sooner hear than this perverse and unthinking people; for they revolt not from the obedience to their Creator, but continue to this day, according to his ordinances, as his servants (Psa 119:89-91), and therefore will rise up in judgment against rebellious Israel. Heaven and earth will be witnesses against sinners, witnesses of the warning given them and of their refusal to take the warning (see Job 20:27); the heaven shall reveal his iniquity, and the earth shall rise up against him. Or heaven and earth are here put for the inhabitants of both, angels and men; both shall agree to justify God in his proceedings against Israel, and to declare his righteousness, Psa 50:6; see Rev 19:1, Rev 19:2. 2. he begins with a solemn application of what he was about to say to the people (Deu 32:2): My doctrine shall drop as the rain. "It shall be a beating sweeping rain to the rebellious;" so one of the Chaldee paraphrasts expounds the first clause. Rain is sometimes sent for judgment, witness that with which the world was deluged; and so the word of God, while to some it is reviving and refreshing - a savour of life unto life, is to others terrifying and killing - a savour of death unto death. It shall be as a sweet and comfortable dew to those who are rightly prepared to receive it. Observe, (1.) The subject of this song is doctrine; he had given them a song of praise and thanksgiving (Ex. 15), but this is a song of instruction, for in psalms, and hymns, and spiritual songs, we are not only to give glory to god, but to teach and admonish one another, Col 3:16. Hence many of David's psalms are entitled Maschil - to give instruction. (2.) This doctrine is fitly compared to rain and showers which come from above, to make the earth fruitful, and accomplish that for which they are sent. (Isa 55:10, Isa 55:11), and depend not upon the wisdom or will of man, Mic 5:7. It is a mercy to have this rain come often upon us, and our duty to drink it in, Heb 6:7. (3.) He promises that his doctrine shall drop and distil as the dew, and the small rain, which descend silently and without noise. The word preached is likely to profit when it comes gently, and sweetly insinuates itself into the hearts and affections of the hearers. (4.) He bespeaks their acceptance and entertainment of it, and that it might be as sweet, and pleasant, and welcome to them as rain to the thirsty earth, Psa 72:6. And the word of God is likely to do us good when it is thus acceptable. (5.) The learned bishop Patrick understands it as a prayer that his words which were sent from heaven to them might sink into their hearts and soften them, as the rain softens the earth, and so make them fruitful in obedience. II. An awful declaration of the greatness and righteousness of God, Deu 32:3, Deu 32:4. 1. He begins with this, and lays it down as his first principle, (1.) To preserve the honour of God, that no reproach might be cast upon him for the sake of the wickedness of his people Israel; how wicked and corrupt soever those are who are called by his name, he is just, and right, and all that is good, and is not to be thought the worse of for their badness. (2.) To aggravate the wickedness of Israel, who knew and worshipped such a holy god, and yet were themselves so unholy. And, (3.) To justify God in his dealings with them; we must abide by it, that God is righteous, even when his judgments are a great deep, Jer 12:1; Psa 36:6. 2. Moses here sets himself to publish the name of the Lord (Deu 32:3), that Israel, knowing what a God he is whom they had avouched for theirs, might never be such fools as to exchange him for a false god, a dunghill god. He calls upon them therefore to ascribe greatness to him. It will be of great use to us for the preventing of sin, and the preserving of us in the way of our duty, always to keep up high and honourable thoughts of God, and to take all occasions to express them: Ascribe greatness to our God. We cannot add to his greatness, for it is infinite; but we must acknowledge it, and give him the glory of it. Now, when Moses would set forth the greatness of God, he does it, not by explaining his eternity and immensity, or describing the brightness of his glory in the upper world, but by showing the faithfulness of his word, the perfection of his works, and the wisdom and equity of all the administrations of his government; for in these his glory shines most clearly to us, and these are the things revealed concerning him, which belong to us and our children, Deu 32:4. (1.) He is the rock. So he is called six times in this chapter, and the Septuagint all along translates it theos, God. The learned Mr. Hugh Broughton reckons that God is called the rock eighteen times (besides in this chapter) in the Old Testament (though in some places we translate it strength), and charges it therefore upon the papists that they make St. Peter a god when they make him the rock on which the church is built. God is the rock, for he is in himself immutable immovable, and he is to all that seek him and fly to him an impenetrable shelter, and to all that trust in him an everlasting foundation. (2.) His work is perfect. His work of creation was so, all very good; his works of providence are so, or will be so in due time, and when the mystery of God shall be finished the perfection of his works will appear to all the world. Nothing that God does can be mended, Ecc 3:14. God was now perfecting what he had promised and begun for his people Israel, and from the perfection of this work they must take occasion to give him the glory of the perfection of all his works. The best of men's works are imperfect, they have their flaws and defects, and are left unfinished; but, as for God, his work is perfect; if he begin, he will make an end. (3.) All his ways are judgment. The ends of his ways are all righteous, and he is wise in the choice of the means in order to those ends. Judgment signifies both prudence and justice. The ways of the Lord are right, Hos 14:9. (4.) He is a God of truth, whose word we may take and rely upon, for he cannot lie who is faithful to all his promises, nor shall his threatenings fall to the ground. (5.) He is without iniquity, one who never cheated any that trusted in him, never wronged any that appealed to his justice, nor ever was hard upon any that cast themselves upon his mercy. (6.) Just and right is he. As he will not wrong any by punishing them more than they deserve, so he will not fail to recompense all those that serve him or suffer for him. He is indeed just and right; for he will effectually take care that none shall lose by him. Now what a bright and amiable idea does this one verse give us of the God whom we worship; and what reason have we then to love him and fear him, to live a life of delight in him, dependence on him, and devotedness to him! This is our rock, and there is no unrighteousness in him; nor can there be, Psa 92:15. III. A high charge exhibited against the Israel of God, whose character was in all respects the reverse of that of the God of Israel, Deu 32:5. 1. They have corrupted themselves. Or, It has corrupted itself; the body of the people has: the whole head sick, and the whole heart faint. God did not corrupt them, for just and right is he; but they are themselves the sole authors of their own sin and ruin; and both are included in this word. They have debauched themselves; for every man is tempted when he is drawn away of his own lust. And they have destroyed themselves, Hos 13:9. If thou scornest, thou alone shalt bear the guilt and grief, Pro 9:12. 2. Their spot is not the spot of his children. Even God's children have their spots, while they are in this imperfect state; for if we say we have no sin, no spot, we deceive ourselves. But the sin of Israel was none of those; it was not an infirmity which they strove against, watched and prayed against, but an evil which their hearts were fully set in them to do. For, 3. They were a perverse and crooked generation, that were actuated by a spirit of contradiction, and therefore would do what was forbidden because it was forbidden, would set up their own humour and fancy in opposition to the will of God, were impatient of reproof, hated to be reformed, and went on frowardly in the way of their heart. The Chaldee paraphrase reads this verse thus: They have scattered or changed themselves, and not him, even the children that served idols, a generation that has depraved its own works, and alienated itself. Idolaters cannot hurt God, nor do any damage to his works, nor make him a stranger to this world. See Job 35:6. No, all the hurt they do is to themselves and their own works. The learned bishop Patrick gives another reading of it: Did he do him any hurt? That is, "Is God the rock to be blamed for the evils that should befal Israel? No, His children are their blot," that is, "All the evil that comes upon them is the fruit of their children's wickedness; for the whole generation of them is crooked and perverse." All that are ruined ruin themselves; they die because they will die. IV. A pathetic expostulation with this provoking people for their ingratitude (Deu 32:6): "Do you thus requite the Lord? Surely you will not hereafter be so base and disingenuous in your carriage towards him as you have been." 1. He reminds them of the obligations God had laid upon them to serve him, and to cleave to him. He had been a Father to them, had begotten them, fed them, carried them, nursed them, and borne their manners; and would they spurn at the bowels of a Father? He had bought them, had been at a vast expense of miracles to bring them out of Egypt, had given men for them, and people for their life, Isa 43:4. "Is not he thy Father, thy owner (so some), that has an incontestable propriety in thee?" and the ox knoweth his owner. "he has made thee, and brought thee into being, established thee and kept thee in being; has he not done so? Can you deny the engagements you lie under to him, in consideration of the great things he has done and designed for you?" And are not our obligations, as baptized Christians, equally great and strong to our Creator that made us, our Redeemer that bought us, and our Sanctifier that has established us. 2. Hence he infers the evil of deserting him and rebelling against him. For, (1.) It was base ingratitude: "Do you thus require the Lord? Are these the returns you make him for all his favours to you? The powers you have from him will you employ them against him?" See Mic 6:3, Mic 6:4; Joh 10:32. This is such monstrous villany as all the world will cry shame of: call a man ungrateful, and you can call him no worse. (2.) It was prodigious madness: O foolish people and unwise! Fools, and double fools! who has bewitched you? Gal 3:1. "Fools indeed, to disoblige one on whom you have such a necessary dependence! To forsake your own mercies for lying vanities!" Note, All wilful sinners, especially sinners in Israel, are the most unwise and the most ungrateful people in the world.

Moses, having in general represented God to them as their great benefactor, whom they were bound in gratitude to observe and obey, in these verses gives particular instances of God's kindness to them and concern for them. 1. Some instances were ancient, and for proof of them he appeals to the records (Deu 32:7): Remember the days of old; that is, "Keep in remembrance the history of those days, and of the wonderful providences of God concerning the old world, and concerning your ancestors Abraham, Isaac, and Jacob; you will find a constant series of mercies attending them, and how long since things were working towards that which has now come to pass." Note, The authentic histories of ancient times are of singular use, and especially the history of the church in its infancy, both the Old Testament and the New Testament church. 2. Others were more modern, and for proof of them he appeals to their fathers and elders that were now alive and with them. Parents must diligently teach their children, not only the word of God, his laws (Deu 6:7), and the meaning of his ordinances (Exo 12:26, Exo 12:27), but his works also, and the methods of his providence. See Psa 78:3, Psa 78:4, Psa 78:6, Psa 78:7. And children should desire the knowledge of those things which will be of use to engage them to their duty and to direct them in it. Three things are here enlarged upon as instances of God's kindness to his people Israel, and strong obligations upon them never to forsake him: - I. The early designation of the land of Canaan for their inheritance; for herein it was a type and figure of our heavenly inheritance, that it was of old ordained and prepared in the divine counsels, Deu 32:8. Observe, 1. When the earth was divided among the sons of men, in the days of Peleg, after the flood, and each family had its lot, in which it must settle, and by degrees grow up into a nation, then God had Israel in his thoughts and in his eye; for, designing this good land into which they were now going to be in due time an inheritance for them, he ordered that the posterity of Canaan, rather than any other of the families then in being, should be planted there in the mean time, to keep possession, as it were, till Israel was ready for it, because those families were under the curse of Noah, by which they were condemned to servitude and ruin (Gen 9:25), and therefore would be the more justly, honourably, easily, and effectually, rooted out, when the fulness of time should come that Israel should take possession. Thus he set the bounds of that people with an eye to the designed number of the children of Israel, that they might have just as much as would serve their turn. And some observe that Canaan himself, and his eleven sons (Gen 10:15, etc.), make up just the number of the twelve tribes of Israel. Note, (1.) The wisdom of God has appointed the bounds of men's habitation, and determined both the place and time of our living in the world, Act 17:26. When he gave the earth to the children of men (Psa 115:16), it was not that every man might catch as he could; no, he divides to nations their inheritance, and will have every one to know his own, and not to invade another's property. (2.) Infinite wisdom has a vast reach, and designs beforehand what is brought to pass long after. Known unto God are all his works from the beginning to the end (Act 15:18), but they are not so to us, Ecc 3:11. (3.) The great God, in governing the world, and ordering the affairs of states and kingdoms, has a special regard to his church and people, and consults their good in all. See Ch2 16:9, and Isa 45:4. The Canaanites thought they had as good and sure a title to their land as any of their neighbours had to theirs; but God intended that they should only be tenants, till the Israelites, their landlords, came. Thus God serves his own purposes of kindness to his people, by those that neither know him nor love him, who mean not so, neither doth their heart think so, Isa 10:7; Mic 4:12. 2. The reason given for the particular care God took for this people, so long before they were either born or thought of (as I may say), in our world, does yet more magnify the kindness, and make it obliging beyond expression (Deu 32:9): For the Lord's portion is his people. All the world is his. He is owner and possessor of heaven and earth, but his church is his in a peculiar manner. It is his demesne, his vineyard, his garden enclosed. He has a particular delight in it: it is the beloved of his soul, in it he walks, he dwells, it is his rest for ever. He has a particular concern for it, keeps it as the apple of his eye. He has particular expectations from it, as a man has from his portion, has a much greater rent of honour, glory, and worship, from that distinguished remnant, than from all the world besides. That God should be his people's portion is easy to be accounted for, for he is their joy and felicity; but how they should be his portion, who neither needs them nor can be benefited by them, must be resolved into the wondrous condescensions of free grace. Even so, Father, because it seemed good in thy eyes so to call and to account them. II. The forming of them into a people, that they might be fit to enter upon this inheritance, like an heir of age, at the time appointed of the Father. And herein also Canaan was a figure of the heavenly inheritance; for, as it was from eternity proposed and designed for all God's spiritual Israel, so they are, in time (and it is a work of time), fitted and made meet for it, Col 1:12. The deliverance of Israel out of slavery, by the destruction of their oppressors, was attended with so many wonders obvious to sense, and had been so often spoken of, that it needed not to be mentioned in this song; but the gracious works God wrought upon them would be less taken notice of than the glorious works he had wrought for them, and therefore he chooses rather to advert to them. A great deal was done to model this people, to cast them into some shape, and to fit them for the great things designed for them in the land of promise; and it is here most elegantly described. 1. He found him in a desert land, Deu 32:10. This refers, no doubt, to the wilderness through which God brought them to Canaan, and in which he took so much pains with them; it is called the church in the wilderness, Act 7:38. There it was born, and nursed, and educated, that all might appear to be divine and from heaven, since they had there no communication with any part of this earth either for food or learning. But, because he is said to find them there, it seems designed also to represent both the bad state and the bad character of that people when God began first to appear for them. (1.) Their condition was forlorn. Egypt was to them a desert land, and a waste howling wilderness, for they were bond-slaves in it, and cried by reason of their oppression, and were perfectly bewildered and at a loss for relief; there God found them, and thence he fetched them. And, (2.) Their disposition was very unpromising. So ignorant were the generality of them in divine things, so stupid and unapt to receive the impressions of them, so peevish and humoursome, so froward and quarrelsome, and withal so strangely addicted to the idolatries of Egypt, that they might well be said to be found in a desert land; for one might as reasonably expect a crop of corn from a barren wilderness as any good fruit of service to God from a people of such a character. Those that are renewed and sanctified by grace should often remember what they were by nature. 2. He led him about and instructed him. When God had them in the wilderness he did not bring them directly to Canaan, but made them go a great way about, and so he instructed them; that is, (1.) by this means he took time to instruct them, and gave them commandments as they were able to receive them. Those whose business it is to instruct others must not expect it will be done of a sudden; learners must have time to learn. (2.) By this means he tried their faith, and patience, and dependence upon God, and inured them to the hardships of the wilderness, and so instructed them. Every stage had something in it that was instructive; even when he chastened them, he thereby taught them out of his law. It is said (Psa 107:7) that he led them forth by the right way;. and yet here that he led them about; for God always leads his people the right way, however to us it may seem circuitous: so that the furthest way about proves, if not the nearest way, yet the best way home to Canaan. How God instructed them is explained long after (Neh 9:13), Thou gavest them right judgments and true laws, good statutes, and commandments; and especially (Deu 32:20), Thou gavest them also thy good Spirit to instruct them; and he instructs effectually. We may well imagine how unfit that people would have been for Canaan had they not first gone through the discipline of the wilderness. 3. He kept him as the apple of his eye, with all the care and tenderness that could be, from the malignant influences of an open sky and air, and all the perils of an inhospitable desert. The pillar of cloud and fire was both a guide and a guard to them. 4. He did that for them which the eagle does for her nest of young ones, Deu 32:11, Deu 32:12. The similitude was touched, Exo 19:4, I bore you on eagles' wings; here it is enlarged upon. The eagle is observed to have a strong affection for her young, and to show it, not only as other creatures by protecting them and making provision for them, but by educating them and teaching them to fly. For this purpose she stirs them out of the nest where they lie dozing, flutters over them, to show them how they must use their wings, and then accustoms them to fly upon her wings till they have learnt to fly upon their own. This, by the way, is an example to parents to train up their children to business, and not to indulge them in idleness and the love of ease. God did thus by Israel; when they were in love with their slavery, and loth to leave it, God, by Moses, stirred them up to aspire after liberty, and many a time kept them from returning to the house of bondage. He carried them out of Egypt, led them into the wilderness, and now at length had led them through it. The Lord alone did lead him, he needed not any assistance, nor did he take any to be partner with him in the achievement, which was a good reason why they should serve the Lord only and no other, so much as in partnership, much less in rivalship with him. There was no strange god with him to contribute to Israel's salvation, and therefore there should be none to share in Israel's homage and adoration, Psa 81:9. III. The settling of them in a good land. This was done in part already, in the happy planting of the two tribes and a half, an earnest of what would speedily and certainly be done for the rest of the tribes. 1. They were blessed with glorious victories over their enemies (Deu 32:13): He made him ride on the high places of the earth, that is, he brought him on with conquest, and brought him home with triumph. he rode over the high places or strong holds that were kept against him, sat in ease and honour upon the fruitful hills of Canaan. In Egypt they looked mean, and were so, in poverty and disgrace; but in Canaan they looked great, and were so, advanced and enriched; they rode in state, as a people whom the King of kings delighted to honour. 2. With great plenty of all good things. Not only the ordinary increase of the field, but, which was uncommon, Honey out of the rock, and oil out of the flinty rock, which may refer either, (1.) To their miraculous supply of fresh water out of the rock that followed them in the wilderness, which is called honey and oil, because the necessity they were reduced to made it as sweet and acceptable as honey and oil at another time. Or, (2.) To the great abundance of honey and oil they should find in Canaan, even in those parts that were least fertile. The rocks in Canaan should yield a better increase than the fields and meadows of other countries. Other productions of Canaan are mentioned, Deu 32:14. Such abundance and such variety of wholesome food (and every thing the best in its kind) that every meal might be a feast if they pleased: excellent bread made of the best corn, here called the kidneys of the wheat (for a grain of wheat is not unlike a kidney), butter and milk in abundance, the flesh of cattle well fed, and for their drink, no worse than the pure blood of the grape; so indulgent a Father was God to them, and so kind a benefactor. Ainsworth makes the plenty of good things in Canaan to be a figure of the fruitfulness of Christ's kingdom, and the heavenly comforts of his word and Spirit: for the children of his kingdom he has butter and milk, the sincere milk of the word; and strong meat for strong men, with the wine that makes glad the heart.

In blessing the tribe of Levi, Moses expresses himself more at large, not so much because it was his own tribe (for he takes no notice of his relation to it) as because it was God's tribe. The blessing of Levi has reference. I. To the high priest, here called God's holy one (Deu 33:8), because his office was holy, in token of which, Holiness to the Lord was written upon his forehead. 1. He seems to acknowledge that God might justly have displaced Aaron and his seed, for his sin at Meribah, (Exo 17:7), which might be very remarkable, and which God might have an eye to in conferring the priesthood upon him, though no mention is made of it there. All the Chaldee paraphrasts agree that it was a trial in which he was found perfect and faithful, and stood in the trial; therefore not that, Num 20:2. He prays that the office of the high priest might ever remain: Let thy thummim and thy urim be with him. It was given him for some eminent piece of service, as appears, Mal 2:5. "Lord, let it never be taken from him." Notwithstanding this blessing, the urim and thummim were lost in the captivity, and never restored under the second temple. But this prayer has its full accomplishment in Jesus Christ, God's Holy One, and our great high priest, of whom Aaron was a type: with him who had lain in the Father's bosom from eternity the urim and thummim shall remain; for he is the wonderful and everlasting counsellor. Some translate the thummim and urim appellatively, the rather because the usual order is here inverted, and here only. Thummim signifies integrity, and Urim illumination: Let these be with thy holy one, that is, "Lord, let the high priest ever be both an upright man and an understanding man." A good prayer to be put up for the ministers of the gospel, that they may have clear heads and honest hearts; light and sincerity make a complete minister. II. To the inferior priests and Levites, Deu 33:9-11. 1. He commends the zeal of this tribe for God when they sided with Moses (and so with God) against the worshippers of the golden calf (Exo 32:26 etc.), and, being employed in cutting off the ring-leaders in that wickedness, they did it impartially: the best friends they had in the world, though as dear to them as their next relations, they did not spare if they were idolaters. Note, Our regard to God and to his glory ought always to prevail above our regard to any creature whatsoever. And those who not only keep themselves pure from the common iniquities of the times and places in which they live, but, as they are capable, bear testimony against them, and stand up for God against the evil-doers, shall have special marks of honour put upon them. Perhaps Moses may have an eye to the sons of Korah, who refused to join with their father in his gain-saying, Num 26:11. Also to Phinebas, who executed judgment, and stayed the plague. And indeed the office of the priests and Levites, which engaged their constant attendance, at least in their turns, at God's altar, laid them under a necessity of being frequently absent from their families, which they could not take such care of, nor make such provision for, as other Israelites might. This was the constant self-denial they submitted to, that they might observe God's word, and keep the covenant of priesthood. Note, Those that are called to minister in holy things must sit loose to the relations and interests that are dearest to them in this world, and prefer the gratifying of the best friend they have, Act 21:13; Act 20:24. Our Lord Jesus knew not his mother and his brethren when they would have taken him off from his work, Mat 12:48. 2. He confirms the commission granted to this tribe to minister in holy things, which was the recompence of their zeal and fidelity, Deu 33:10. (1.) They were to deal for God with the people: "They shall teach Jacob thy judgments and Israel thy laws, both as preachers in thy religious assemblies, reading and expounding the law (Neh 8:7, Neh 8:8), and as judges, determining doubtful and difficult cases that were brought before them," Ch2 17:8, Ch2 17:9. The priests' lips kept this knowledge for the use of the people, who were to ask the law at their mouth, Mal 2:7. Even Haggai, a prophet, consulted the priests in a case of conscience, Hag 2:11, etc. Note, Preaching is necessary, not only for the first planting of churches, but for the preserving and edifying of churches when they are planted. See Eze 44:23, Eze 44:24. (2.) They were to deal for the people with God, in burning incense to the praise and glory of God, and offering sacrifices to make atonement for sin and to obtain the divine favour. This was the work of the priests, but the Levites attended and assisted in it. Those that would have benefit by their incense and offerings must diligently and faithfully observe their instructions. 3. He prays for them, Deu 33:11. (1.) That God would prosper them in their estates, and make that which was allotted them for their maintenance comfortable to them. Bless, Lord, his substance. The provision made for them was very plentiful, and came to them easily, and yet they could have no joy of it unless God blessed it to them; and, since God himself was their portion, a particular blessing might be expected to attend this portion. Bless, Lord, his virtue; so some read it. "Lord, increase thy graces in them, and make them more and more fit for their work." (2.) That he would accept them in their services: "Accept the work of his hands, both for himself and for the people for whom he ministers." Acceptance with God is that which we should all aim at, and be ambitious of, in all our devotions, whether men accept us or no (Co2 5:9), and it is the most valuable blessing we can desire either for ourselves or others. (3.) That he would take his part against all his enemies: Smite through the loins of those that rise against him. He supposes that God's ministers would have many enemies: some would hate their persons for their faithfulness, and would endeavour to do them a mischief; others would envy them their maintenance, and endeavour sacrilegiously to deprive them of it; others would oppose them in the execution of their office and not submit to the sentence of the priests; and some would aim to overthrow the office itself. Now he prays that God would blast all such attempts, and return the mischief upon the heads of the authors. This prayer is a prophecy that God will certainly reckon with those that are enemies to his ministers, and will keep up a ministry in his church to the end of time, in spite of all the designs of the gates of hell against it. Saul rose up against the Lord's priests (Sa1 22:18), and this filled the measure of his sin.

These are the last words of all that ever Moses, that great writer, that great dictator, either wrote himself or had written from his dictation; they are therefore very remarkable, and no doubt we shall find them very improving. Moses, the man of God (who had as much reason as ever any mere man had to know both), with his last breath magnifies both the God of Israel and the Israel of God. They are both incomparable in his eye; and we are sure that in this his judgment of both his eye did not wax dim. I. No God like the God of Israel. None of the gods of the nations were capable of doing that for their worshippers which Jehovah did for his: There is none like unto the God of Jeshurun, Deu 33:26. Note, When we are expecting that God should bless us in doing well for us we must bless him by speaking well of him: and one of the most solemn ways of praising God is by acknowledging that there is none like him. Now, 1. This was the honour of Israel. Every nation boasted of its god; but none had such a God to boast of as Israel had. 2. It was their happiness that they were taken into covenant with such a God. Two things he takes notice of as proofs of the incontestable pre-eminence of the God of Jeshurun above all other gods: (1.) His sovereign power and authority: He rides upon the heavens, and with the greatest state and magnificence on the skies. Riding on the heavens denotes his greatness and glory, in which he manifests himself to the upper world, and the use he makes of the influences of heaven, and the productions of the clouds, in bringing to pass his own counsels in this lower world: he manages and directs them as a man does the horse he rides on. When he has any thing to do for his people he rides upon the heavens to do it; for he does it swiftly and strongly: no enemy can either anticipate or obstruct the progress of him that rides on the heavens. (2.) His boundless eternity; he is the eternal God, and his arms are everlasting, Deu 33:27. The gods of the heathen were but lately invented, and would shortly perish; but the God of Jeshurun is eternal: he was before all worlds, and will be when time and days shall be no more. See Hab 1:12. II. No people like the Israel of God. Having pronounced each tribe happy, in the close he pronounces all together very happy, so happy in all respects that there was no nation under the sun comparable to them (Deu 33:29): Happy art thou, O Israel, a people whose God is the Lord, on that account truly happy, and none like unto thee. If Israel honour God as a non-such God, he will favour them so as to make them a non-such people, the envy of all their neighbours and the joy of all their well-wishers. Who is like unto thee, O people? Behold, thou art fair, my love, says Christ of his spouse. To which she presently returns, Behold thou art fair, my beloved. What one nation (no, not all the nations together) is like thy people Israel? Sa2 7:23. What is here said of the church of Israel and the honours and privileges of it is certainly to be applied to the church of the first-born, that are written in heaven. The Christian church is the Israel of God, as the apostle calls it (Gal 6:16), on which there shall be peace, and which is dignified above all societies in the world, as Israel was. 1. Never were people so well seated and sheltered (Deu 33:27): The eternal God is thy refuge. Or, as the word signifies, "thy habitation, or mansion-house, in which thou art safe, and easy, and at rest, as a man in his own house." Every Israelite indeed is at home in God; the soul returns to him, and reposes in him as its resting-place (Psa 116:7), its hiding-place, Psa 32:7. And those that make him their habitation shall have all the comforts and benefits of a habitation in him, Psa 91:1. Moses had an eye to God as the habitation of Israel when they were wandering in the wilderness (Psa 90:1): Lord, thou hast been our dwelling-place in all generations. And now that they were going to settle in Canaan they must not change their habitation; still they will need, and still they shall have, the eternal God for their dwelling-place; without him Canaan itself would be a wilderness, and a land of darkness. 2. Never were people so well supported and borne up: Underneath are the everlasting arms; that is, the almighty power of God is engaged for the protection and consolation of all that trust in him, in their greatest straits and distresses, and under the heaviest burdens. The everlasting arms shall support, (1.) The interests of the church in general, that they shall not sink, or be run down; underneath the church is that rock of ages on which it is built, and against which the gates of hell shall never prevail, Mat 16:18. (2.) The spirits or particular believers, so that, though they may be oppressed, they shall not be overwhelmed by any trouble. How low soever the people of God are at any time brought, everlasting arms are underneath them to keep the spirit from sinking, from fainting, and the faith from failing, even when they are pressed above measure. The everlasting covenant, and the everlasting consolations that flow from it, are indeed everlasting arms, with which believers have been wonderfully sustained, and kept cheerful in the worst of times; divine grace is sufficient for them, Co2 12:9. 3. Never were people so well commanded and led on to battle: "He shall thrust out the enemy from before thee by his almighty power, which will make room for thee; and by a commission which will bear thee out he shall say, Destroy them." They were now entering upon a land that was in the full possession of a strong and formidable people, and who, being its first planters, looked upon themselves as its rightful owners; how shall Israel justify, and how shall they accomplish, the expulsion of them? (1.) God will give them a commission to destroy the Canaanites, and that will justify them, and bear them out in it, against all the world. He that is sovereign Lord of all lives and all lands not only allowed and permitted, but expressly commanded and appointed the children of Israel both to take possession of the land of Canaan and to put the sword to the people of Canaan, which, being thus authorized, they might not only lawfully but honourably do, without incurring the least stain or imputation of theft by the one or murder by the other. (2.) God will give them power and ability to destroy them; nay, he will in effect do it to their hands: he will thrust out the enemy from before them; for the very fear of Israel shall put them to flight. God drive out the heathen to plant his people, Psa 44:2. Thus believers are more than conquerors over their spiritual enemies, through Christ that loved them. The captain of our salvation thrust out the enemy from before us when he overcame the world and spoiled principalities and powers on the cross; and the word of command to us is, "Destroy them; pursue the victory, and you shall divide the spoil." 4. Never were people so well secured and protected (Deu 33:28): Israel shall then dwell in safety alone. Those that dwell in God, and make his name their strong tower, dwell in safety; the place of their defence is the munitions of rocks, Isa 33:16. They shall dwell in safety alone. (1.) Though alone. Though they contract no alliances with their neighbours, nor have any reason to expect help or succour from any of them, yet they shall dwell in safety; they shall really be safe, and they shall think themselves so. (2.) Because alone. They shall dwell in safety as long as they continue pure, and unmixed with the heathen, a singular and peculiar people. Their distinction from other nations, though it made them like a speckled bird (Jer 12:9), and exposed them to the ill-will of those about them, yet was really their preservation from the mischief their neighbours wished them, as it kept them under the divine protection. All that keep close to God shall be kept safely by him. It is promised that in the kingdom of Christ Israel shall dwell safely, Jer 23:6. 5. Never were people so well provided for: The fountain of Jacob (that is, the present generation of that people, which is as the fountain to all the streams that shall hereafter descend and be derived from it) shall now presently be fixed upon a good land. The eye of Jacob (so it might be read, for the same word signifies a fountain and an eye) is upon the land of corn and wine, that is, where they now lay encamped they had Canaan in their eye, it was just before their faces, on the other side the river, and they would have it in their hands and under their feet quickly. This land upon which they had set their eye was blessed both with the fatness of the earth and the dew of heaven; it was a land of corn and wine, substantial and useful productions: also his heavens (as if the heavens were particularly designed to be blessings to that land) shall drop down dew, without which, though the soil were ever so good, the corn and wine would soon fail. Every Israelite indeed has his eye, the eye of faith, upon the better country, the heavenly Canaan, which is richly replenished with better things than corn and wine. 6. Never were people so well helped. If they were in any strait, God himself rode upon the heavens for their help, Deu 33:26. And they were a people saved by the Lord, Deu 33:29. If they were in danger of any harm, or in want of any good, they had an eternal God to go to, an almighty power to trust to; nothing could hurt those whom God helped, nor was it possible that the people should perish which was saved by the Lord. Those that are added to the gospel Israel are such as shall be saved, Act 2:47. 7. Never were people so well armed. God himself was the shield of their help by whom they were armed defensively, and sufficiently guarded against all assailants: and he was the sword of their excellency, by whom they were armed offensively, and made both formidable and successful in all their wars. God is called the sword of their excellency because, in fighting for them, he made them to excel other people, or because in all he did for them he had an eye to his sanctuary among them, which is called the excellency of Jacob, Psa 47:4; Eze 24:21; Amo 6:8. Those in whose hearts is the excellency of holiness have God himself for their shield and sword - are defended by the whole armour of God; his word is their sword, and faith in it is their shield, Eph 6:16, Eph 6:17. 8. Never were people so well assured of victory over their enemies: They shall be found liars unto thee; That is, "shall be forced to submit to thee sorely against their will, so that it will be but a counterfeit submission; yet the point shall be gained, for thou shalt tread upon their necks" (so the Septuagint), which we find done, Jos 10:24. "Thou shalt tread down their strong-holds, be they ever so high, and trample upon their palaces and temples, though esteemed ever so sacred. If thy enemies be found liars to thee" (so some read it), "thou shalt tread upon their high places; if they will not be held by the bonds of leagues and treaties, they shall be broken by the force of war." Thus shall the God of peace tread Satan under the feet of all believers, and shall do it shortly, Rom 16:20. Now lay all this together, and then you will say, Happy art thou, O Israel! Who is like unto thee, O people! Thrice happy the people whose God is the Lord.

We have here a very honourable encomium passed both on Moses and Joshua; each has his praise, and should have. It is ungrateful so to magnify our living friends as to forget the merits of those that are gone, to whose memories there is a debt of honour due: all the respect must not be paid to the rising sun; and, on the other hand, it is unjust so to cry up the merits of those that are gone as to despise the benefit we have in those that survive and succeed them. Let God be glorified in both, as here. I. Joshua is praised as a man admirably qualified for the work to which he was called, v. 9. Moses brought Israel to the borders of Canaan and then died and left them, to signify that the law made nothing perfect, Heb 7:19. It brings men into a wilderness of conviction, but not into the Canaan of rest and settled peace. It is an honour reserved for Joshua (our Lord Jesus, of whom Joshua was a type) to do that for us which the law could not do, in that it was weak through the flesh, Rom 8:3. Through him we enter into rest, the spiritual rest of conscience and eternal rest in heaven. Three things concurred to clear Joshua's call to this great undertaking: - 1. God fitted him for it: He was full of the spirit of wisdom; and so he had need who had such a peevish people to rule, and such a politic people to conquer. conduct is as requisite in a general as courage. Herein Joshua was a type of Christ, in whom are hidden the treasures of wisdom. 2. Moses, by the divine appointment, had ordained him to it: He had laid his hands upon him, so substituting him to be his successor, and praying to God to qualify him for the service to which he had called him; and this comes in as a reason why God gave him a more than ordinary spirit of wisdom, because his designation to the government was God's own act (those whom God employs he will in some measure make fit for the employment) and because this was the thing that Moses had asked of God for him when he laid his hands on him. When the bodily presence of Christ withdrew from his church, he prayed the Father to send another Comforter, and obtained what he prayed for. 3. The people cheerfully owned him and submitted to him. Note, An interest in the affections of people is a great advantage, and a great encouragement to those that are called to public trusts of what kind soever. It was also a great mercy to the people that when Moses was dead they were not as sheep having no shepherd, but had one ready among them in whom they did unanimously, and might with the highest satisfaction, acquiesce. II. Moses is praised (Deu 34:10-12), and with good reason. 1. He was indeed a very great man, especially upon two accounts: - (1.) His intimacy with the God of nature: God knew him face to face, and so he knew God. See Num 12:8. He saw more of the glory of God than any (at least of the Old Testament saints) ever did. He had more free and frequent access to God, and was spoken to not in dreams, and visions, and slumberings on the bed, but when he was awake and standing before the cherubim. Other prophets, when God appeared and spoke to them, were struck with terror (Dan 10:7), but Moses, whenever he received a divine revelation, preserved his tranquillity. (2.) His interest and power in the kingdom of nature. The miracles of judgment he wrought in Egypt before Pharaoh, and the miracles of mercy he wrought in the wilderness before Israel, served to demonstrate that he was a particular favourite of Heaven, and had an extra-ordinary commission to act as he did on this earth. Never was there any man whom Israel had more reason to love, or whom the enemies of Israel had more reason to fear. Observe, The historian calls the miracles Moses wrought signs and wonders, done with a mighty hand and great terror, which may refer to the terrors of Mount Sinai, by which God fully ratified Moses's commission and demonstrated it beyond exception to be divine, and this in the sight of all Israel. 2. He was greater than any other of the prophets of the Old Testament. Though they were men of great interest in heaven and great influence upon earth, yet they were none of them to be compared with this great man; none of them either so evidenced or executed a commission from heaven as Moses did. This encomium of Moses seems to have been written long after his death, yet then there had not arisen any prophet like unto Moses, nor did there arise any such between that period and the sealing up of the vision and prophecy. by Moses God gave the law, and moulded and formed the Jewish church; by the other prophets he only sent particular reproofs, directions, and predictions. The last of the prophets concludes with a charge to remember the law of Moses, Mal 4:4. Christ himself often appealed to the writings of Moses, and vouched him for a witness, as one that saw his day at a distance and spoke of him. But, as far as the other prophets came short of him, our Lord Jesus went beyond him. His doctrine was more excellent, his miracles were more illustrious, and his communion with his Father was more intimate, for he had lain in his bosom from eternity, and by him God does now in these last days speak to us. Moses was faithful as a servant, but Christ as a Son. The history of Moses leaves him buried in the plains of Moab, and concludes with the period of his government; but the history of our Saviour leaves him sitting at the right hand of the Majesty on high, and we are assured that of the increase of his government and peace there shall be no end. The apostle, in his epistle to the Hebrews, largely proves the pre-eminence of Christ above Moses, as a good reason why we that are Christians should be obedient, faithful, and constant, to that holy religion which we make profession of. God, by his grace, make us all so!

Saul is at length brought to put himself into the dress of the penitent; but it is too evident that he only acts the part of a penitent, and is not one indeed. Observe, I. How poorly he expressed his repentance. It was with much ado that he was made sensible of his fault, and not till he was threatened with being deposed. This touched him in a tender part. Then he began to relent, and not till then. When Samuel told him he was rejected from being king, then he said, I have sinned, Sa1 15:24. His confession was not free nor ingenuous, but extorted by the rack, and forced from him. We observe here several bad signs of the hypocrisy of his repentance, and that it came short even of Ahab's. 1. He made his application to Samuel only, and seemed most solicitous to stand right in his opinion and to gain his favour. He makes a little god of him, only to preserve his reputation with the people, because they all knew Samuel to be a prophet, and the man that had been the instrument of his preferment. Thinking it would please Samuel, and be a sort of bribe to him, he puts it into his confession: I have transgressed the commandment of the Lord and thy word; as if he had been in God's stead, Sa1 15:24. David, though convinced by the ministry of Nathan, yet, in his confession, has his eye to God alone, not to Nathan. Psa 51:4 Against thee only have I sinned. But Saul, ignorantly enough, confesses his sin as a transgression of Samuel's word; whereas his word was no other than a declaration of the commandment of the Lord. He also applies to Samuel for forgiveness (Sa1 15:25): I pray thee, pardon my sin; as if any could forgive sin but God only. Those wretchedly deceive themselves who, when they have fallen into scandalous sin, think it enough to make their peace with the church and their ministers, by the show and plausible profession of repentance, without taking care to make their peace with God by the sincerity of it. The most charitable construction we can put upon this of Saul is to suppose that he looked upon Samuel as a sort of mediator between him and God, and intended an address to God in his application to him. However, it was very weak. 2. He excused his fault even in the confession of it, and that is never the fashion of a true penitent (Sa1 15:24): I did it because I feared the people, and obeyed their voice. We have reason enough to think that it was purely his own doing and not the people's; however, if they were forward to do it, it is plain, by what we have read before, that he knew how to keep up his authority among them and did not stand in any awe of them. So that the excuse was false and frivolous; whatever he pretended, he did not really fear the people. But it is common for sinners, in excusing their faults, to plead the thoughts and workings of their own minds, because those are things which, how groundless soever, no man can disprove; but they forget that God searchest the heart. 3. All his care was to save his credit, and preserve his interest in the people, lest they should revolt from him, or at least despise him. Therefore he courts Samuel with so much earnestness (Sa1 15:25) to turn again with him, and assist in a public thanksgiving for the victory. Very importunate he was in this matter when he laid hold on the skirt of his mantle to detain him (Sa1 15:27), not that he cared for Samuel, but he feared that if Samuel forsook him the people would do so too. Many seem zealously affected to good ministers and good people only for the sake of their own interest and reputation, while in heart they hate them. But his expression was very gross when he said (Sa1 15:30), I have sinned, yet honour me, I pray thee, before my people. Is this the language of a penitent? No, but the contrary: "I have sinned, shame me now, for to me belongs shame, and no man can loathe me so much as I loathe myself." Yet how often do we meet with the copies of this hypocrisy of Saul! It is very common for those who are convicted of sin to show themselves very solicitous to be honoured before the people. Whereas he that has lost the honour of an innocent can pretend to no other than that of a penitent, and it is the honour of a penitent to take shame to himself. II. How little he got by these thin shows of repentance. What point did he gain by them? 1. Samuel repeated the sentence passed upon him, so far was he from giving any hopes of the repeal of it, Sa1 15:26, the same with Sa1 15:23. He that covers his sins shall never prosper, Pro 28:13. Samuel refused to turn back with him, but turned about to go away, Sa1 15:27. As the thing appeared to him upon the first view, he thought it altogether unfit for him so far to countenance one whom God had rejected as to join with him in giving thanks to God for a victory which was made to serve rather Saul's covetousness than God's glory. Yet afterwards he did turn again with him (Sa1 15:31), upon further thoughts, and probably by divine direction, either to prevent a mutiny among the people or perhaps not to do honour to Saul (for, though Saul worshipped the Lord, Sa1 15:31, it is not said Samuel presided in that worship), but to do justice on Agag, Sa1 15:32. 2. He illustrated the sentence by a sign, which Saul himself, by his rudeness, gave occasion for. When Samuel was turning from him he tore his clothes to detain him (Sa1 15:27), so loth was he to part with the prophet; but Samuel put a construction upon this accident which none but a prophet could do. He made it to signify the rending of the kingdom from him (Sa1 15:28), and that, like this, was his own doing. "He hath rent it from thee, and given it to a neighbour better than thou," namely, to David, who afterwards, upon occasion, cut off the skirt of Saul's robe (Sa1 24:4), upon which Saul said (Sa1 24:20), I know that thou shalt surely be king, perhaps remembering this sign, the tearing of the skirt of Samuel's mantle. 3. He ratified it by a solemn declaration of its being irreversible (Sa1 15:29): The Strength of Israel will not lie. The Eternity or Victory of Israel, so some read it; the holy One, so the Arabic; the most noble One, so the Syriac; the triumphant King of Israel, so bishop Patrick. "He is determined to depose thee, and he will not change his purpose. He is not a man that should repent." Men are fickle and alter their minds, feeble and cannot effect their purposes; something happens which they could not foresee, by which their measures are broken. But with God it is not so. God has sometimes repented of the evil which he thought to have done, repentance was hidden from Saul, and therefore hidden from God's eyes.

We have here the solemn address David made to God, in answer to the gracious message God had sent him. We are not told what he said to Nathan; no doubt he received him very kindly and respectfully as God's messenger. But his answer to God he took himself, and did not send by Nathan. When ministers deliver God's message to us, it is not to them, but to God, that our hearts must reply; he understands the language of the heart, and to him we may come boldly. David had no sooner received the message than, while the impressions of it were fresh, he retired to return an answer. Observe, I. The place he retired to: He went in before the Lord, that is, into the tabernacle where the ark was, which was the token of God's presence; before that he presented himself. God's will now is that men pray everywhere; but, wherever we pray, we must set ourselves as before the Lord and set him before us. II. The posture he put himself into: He sat before the Lord. 1. It denotes the posture of his body. Kneeling or standing is certainly the most proper gesture to be used in prayer; but the Jews, from this instance, say, "It was allowed to the kings of the house of David to sit in the temple, and to no other." But this will by no means justify the ordinary use of that gesture in prayer, whatever may be allowed in a case of necessity. David went in, and took his place before the Lord, so it may be read; but, when he prayed, he stood up as the manner was. Or he went in and continued before the Lord, staid some time silently meditating, before he began his prayer, and then remained longer than usual in the tabernacle. Or, 2. It may denote the frame of his spirit at this time. He went in, and composed himself before the Lord; thus we should do in all our approaches to God. O God, my heart is fixed, my heart is fixed. III. The prayer itself, which is full of the breathings of pious and devout affection towards God. 1. He speaks very humbly of himself and his own merits. So he begins as one astonished: Who am I, O Lord God! and what is my house? Sa2 7:18. God had reminded him of the meanness of his original (Sa2 7:8) and he subscribed to it; he had low thoughts, (1.) Of his personal merits: Who am I? He was upon all accounts a very considerable and valuable man. His endowments both of body and mind were extraordinary. His gifts and graces were eminent. He was a man of honour, success, and usefulness, the darling of his country and the dread of its enemies. Yet, when he comes to speak of himself before God, he says, "Who am I? A man not worth taking notice of." (2.) Of the merits of his family: What is my house? His house was of the royal tribe, and descended from the prince of that tribe; he was allied to the best families of the country, and yet, like Gideon, thinks his family poor in Judah and himself the least in his father's house, Jdg 6:15. David thus humbled himself when Saul's daughter was proposed to him for a wife (Sa1 18:18), but now with much more reason. Note, It very well becomes the greatest and best of men, even in the midst of the highest advancements, to have low and mean thoughts of themselves; for the greatest of men are worms, the best are sinners, and those that are highest advanced have nothing but what they have received: "What am I, that thou hast brought me hitherto, brought me to the kingdom, and to a settlement in it, and rest from all my enemies?" It intimates that he could not have reached this himself by his own management, if God had not brought him to it. All our attainments must be looked upon as God's vouchsafements. 2. He speaks very highly and honourably of God's favours to him. (1.) In what he had done for him: "Thou hast brought me hitherto, to this great dignity and dominion. Hitherto thou hast helped me." Though we should be left at uncertainty concerning further mercy, we have great reason to be thankful for that which has been done for us hitherto, Act 26:22. (2.) In what he had yet further promised him. God had done great things for him already, and yet, as if those had been nothing, he had promised to do much more, Sa2 7:19. Note, What God has laid out upon his people is much, but what he has laid up for them is infinitely more, Psa 31:19. The present graces and comforts of the saints are invaluable gifts; and yet, as if these were too little for God to bestow upon his children, he has spoken concerning them for a great while to come, even as far as eternity itself reaches. Of this we must own, as David here, [1.] That it is far beyond what we could expect: Is this the manner of men? that is, First, Can man expect to be so dealt with by his Maker? Is this the law of Adam? Note, Considering what the character and condition of man are, it is very surprising and amazing that God should deal with him as he does. Man is a mean creature, and therefore under a law of distance - unprofitable to God, and therefore under a law of disesteem and disregard - guilty and obnoxious, and therefore under a law of death and damnation. But how unlike are God's dealings with man to this law of Adam! He is brought near to God, purchased at a high rate, taken into covenant and communion with God; could this ever have been thought of? Secondly, Do men usually deal thus with one another? No, the way of our God is far above the manner of men. Though he be high, he has respect to the lowly; and is this the manner of men? Though he is offended by us, he beseeches us to be reconciled, waits to be gracious, multiplies his pardons: and is this the manner of men? Some give another sense of this, reading it thus: And this is the law of man, the Lord Jehovah, that is, "This promise of one whose kingdom shall be established for ever must be understood of one that is a man and yet the Lord Jehovah, this must be the law of such a one. A Messiah from my loins must be man, but, reigning for ever, must be God." [2.] That beyond this there is nothing we can desire: "And what can David say more unto thee? Sa2 7:20. What can I ask or wish for more? Thou, Lord, knowest thy servant, knowest what will make me happy, and what thou hast promised is enough to do so." The promise of Christ includes all. If that man, the Lord God, be ours, what can we ask or think of more? Eph 3:20. The promises of the covenant of grace are framed by him that knows us, and therefore knows how to adapt them to every branch of our necessity. He knows us better than we know ourselves; and therefore let us be satisfied with the provision he has made for us. What can we say more for ourselves in our prayers than he has said for us in his promises? 3. He ascribes all to the free grace of God (Sa2 7:21), both the great things he had done for him and the great things he had made known to him. All was, (1.) For his word's sake, that is, for the sake of Christ the eternal Word; it is all owing to his merit. Or, "That thou mayest magnify thy word of promise above all thy name, in making it the stay and store-house of thy people." (2.) According to thy own heart, thy gracious counsels and designs, ex mero motu - of thy own good pleasure. Even so, Father, because it seemed good in thy eyes. All that God does for his people in his providences, and secures to them in his promises, is for his pleasure and for his praise, the pleasure of his will and the praise of his word. 4. He adores the greatness and glory of God (Sa2 7:22): Thou art great, O Lord God! for there is none like thee. God's gracious condescension to him, and the honour he had put upon him, did not at all abate his awful veneration for the divine Majesty; for the nearer any are brought to God the more they see of his glory, and the dearer we are in his eyes the greater he should be in ours. And this we acknowledge concerning God, that there is no being like him, nor any God besides him, and that what we have seen with our eyes of his power and goodness is according to all that we have heard with our ears, and the one half not told us. 5. He expresses a great esteem for the Israel of God, Sa2 7:23, Sa2 7:24. As there was none among the gods to be compared with Jehovah, so none among the nations to be compared with Israel, considering, (1.) The works he had done for them. He went to redeem them, applied himself to it as a great work, went about it with solemnity. Elohim halecu, dii iveruni - Gods went, as if there was the same consultation and concurrence of all the persons in the blessed Trinity about the work of redemption that there was about the work of creation, when God said, Let us make man. Whom those that were sent of God went to redeem; so the Chaldee, meaning, I suppose, Moses and Aaron. The redemption of Israel, as described here, was typical of our redemption by Christ in that, [1.] They were redeemed from the nations and their gods; so are we from all iniquity and all conformity to this present world. Christ came to save his people from their sins. [2.] They were redeemed to be a peculiar people unto God, purified and appropriated to himself, that he might make himself a great name and do for them great things. The honour of God, and the eternal happiness of the saints, are the two things aimed at in their redemption. (2.) The covenant he had made with them, Sa2 7:24. It was, [1.] Mutual: "They to be a people to thee, and thou to be a God to them; all their interests consecrated to thee, and all thy attributes engaged for them." [2.] Immutable: "Thou hast confirmed them." He that makes the covenant makes it sure and will make it good. 6. He concludes with humble petitions to God. (1.) He grounds his petitions upon the message which God had sent him (Sa2 7:27): Thou hast revealed this to thy servant, that is, "Thou hast of thy own good will given me the promise that thou wilt build me a house, else I could never have found in my heart to pray such a prayer as this. I durst not have asked such great things if I had not been directed and encouraged by thy promise to ask them. They are indeed too great for me to beg, but not too great for thee to give. Thy servant has found in his heart to pray this prayer;" so it is in the original, and the Septuagint. Many, when they go to pray, have their hearts to seek, but David's heart was found, that is, it was fixed, gathered in from its wanderings, and entirely engaged to the duty and employed in it. That prayer which is found in the tongue only will not please God; it must be found in the heart; the heart must be lifted up and poured out before God. My son, give God thy heart. (2.) He builds his faith and hopes to speed upon the fidelity of God's promise (Sa2 7:25): "Thou art that God (thou art he, even that God, the Lord of hosts, and God of Israel, or that God whose words are true, that God whom one may depend upon); and thou hast promised this goodness unto thy servant, which I am therefore bold to pray for." (3.) Thence he fetches the matter of his prayer, and refers to that as the guide of his prayers. [1.] He prays for the performance of God's promise (Sa2 7:25): "Let the word be made good to me, on which thou hast caused me to hope (Psa 119:49) and do as thou hast said; I desire no more, and I expect no less; so full is the promise, and so firm." Thus we must turn God's promises into prayers, and then they shall be turned into performances; for, with God, saying and doing are not two things, as they often are with men. God will do as he hath said. [2.] He prays for the glorifying of God's name (Sa2 7:26): Let thy name be magnified for ever. This ought to be the summary and centre of all our prayers, the Alpha and the Omega of them. Begin with Hallowed be thy name, and end with Thine is the glory for ever. "Whether I be magnified or no, let thy name be magnified." And he reckons that nothing magnifies God's name more than this, to say, with suitable affections, The Lord of hosts is the God over Israel. This bespeaks the God of Israel gloriously great, that he is the Lord of hosts; and this bespeaks the Lord of hosts gloriously good, that he is God over Israel. In both, let his name be magnified for ever. Let all the creatures and all the churches give him the glory of these two. David desired the performance of God's promise for the honour, not of his own name, but of God's. Thus the Son of David prayed, Father, glorify thy name (Joh 12:28), and (Joh 17:1), Glorify thy Son, that thy Son may also glorify thee. [3.] He prays for his house, for to that the promise has special reference, First, That it might be happy (Sa2 7:29): Let it please thee to bless the house of thy servant; and again, with thy blessing. "Let the house of thy servant be truly and eternally blessed. Those whom thou blessest are blessed indeed." The care of good men is very much concerning their families; and the best entail on their families is that of the blessing of God. The repetition of this request is not a vain repetition, but expressive of the value he had of the divine blessing, and his earnest desire of it, as all in all to the happiness of his family. Secondly, That the happiness of it might remain: "Let it be established before thee (Sa2 7:26); let it continue for ever before thee." Sa2 7:29. He prayed, 1. That the entail of the crown might not be cut off, but remain in his family, that none of his might ever forfeit it, but that they might walk before God, which would be their establishment. 2. That his kingdom might have its perfection and perpetuity in the kingdom of the Messiah. When Christ for ever sat down on the right hand of God (Heb 10:12), and received all possible assurance that his seed and throne shall be as the days of heaven, this prayer of David the son of Jesse for his seed was abundantly answered, that it might continue before God for ever. See Psa 72:17. The perpetuity of the Messiah's kingdom is the desire and faith of all good people.

Here, I. Elijah makes his will, and leaves Elisha his heir, now anointing him to be prophet in his room, more than when he cast his mantle upon him, Kg1 19:19. 1. Elijah, being greatly pleased with the constancy of Elisha's affection and attendance, bade him ask what he should do for him, what blessing he should leave him at parting; he does not say (as bishop Hall observes), "Ask of me when I am gone, in heaven I shall be better able to befriend thee," but, "Ask before I go." Our friends on earth may be spoken to, and can give us an answer, but we know not that we can have access to any friend in heaven but Christ, and God in him. Abraham is ignorant of us. 2. Elisha, having this fair opportunity to enrich himself with the best riches, prays for a double portion of his spirit. He asks not for wealth, nor honour, nor exemption from trouble, but to be qualified for the service of God and his generation, he asks, (1.) For the Spirit, not that the gifts and graces of the Spirit were in Elijah's power to give, therefore he says not, "Give me the Spirit" (he knew very well it was God's gift), but "Let it be upon me, intercede with God for this for me." Christ bade his disciples ask what they would, not one, but all, and promised to send the Spirit, with much more authority and assurance than Elijah could. (2.) For his spirit, because he was to be a prophet in his room, to carry on his work, to father the sons of the prophets and face their enemies, because he had the same perverse generation to deal with that he had, so that, if he have not his spirit, he has not strength according to the day. (3.) For a double portion of his spirit; he does not mean double to what Elijah had, but double to what the rest of the prophets had, from whom so much would not be expected as from Elisha, who had been brought up under Elijah. It is a holy ambition to covet earnestly the best gifts, and those which will render us most serviceable to God and our brethren. Note, We all ought, both ministers and people, to set before us the example of our predecessors, to labour after their spirit, and to be earnest with God for that grace which carried them through their work and enabled them to finish well. 3. Elijah promised him that which he asked, but under two provisos, Kg2 2:10. (1.) Provided he put a due value upon it and esteem it highly: this he teaches him to do by calling it a hard thing, not too hard for God to do, but too great for him to expect. Those are best prepared for spiritual blessings that are most sensible of their worth and their own unworthiness to receive them. (2.) Provided he kept close to his master, even to the last, and was observant of him: If thou see me when I am taken from thee, it shall be so, otherwise not. A diligent attendance upon his master's instructions, and a careful observance of his example, particularly now in his last scene, were the condition and would be a proper means of obtaining much of his spirit. Taking strict notice of the manner of his ascension would likewise be of great use to him. The comforts of departing saints, and their experiences, will mightily help both to gild our comforts and to steel our resolutions. Or, perhaps, this was intended only as a sign: "If God favour thee so far as to give thee a sight of me when I ascend, take that for a token that he will do this for thee, and depend upon it." Christ's disciples saw him ascend, and were thereupon assured that they should, in a little time, be filled with his Spirit, Act 1:8. Elisha, we may suppose, hereupon prayed earnestly, Lord, show me this token for good. II. Elijah is carried up to heaven in a fiery chariot, Kg2 2:11. Like Enoch, he was translated, that he should not see death; and was (as Mr. Cowley expresses it) the second man that leaped the ditch where all the rest of mankind fell, and went not downward to the sky. Many curious questions might be asked about this matter, which could not be answered. Let it suffice that we are here told, 1. What his Lord, when he came, found him doing. He was talking with Elisha, instructing and encouraging him, directing him in his work, and quickening him to it, for the good of those whom he left behind. He was not meditating nor praying, as one wholly taken up with the world he was going to, but engaged in edifying discourse, as one concerned about the kingdom of God among men. We mistake if we think our preparation for heaven is carried on only by contemplation and the acts of devotion. Usefulness to others will pass as well in our account as any thing. Thinking of divine things is good, but talking of them (if it come from the heart) is better, because for edification, Co1 14:4. Christ ascended as he was blessing his disciples. 2. What convoy his Lord sent for him - a chariot of fire and horses of fire, which appeared either descending upon them from the clouds or (as bishop Patrick thinks) running towards them upon the ground: in this form the angels appeared. The souls of all the faithful are carried by an invisible guard of angels into the bosom of Abraham; but, Elijah being to carry his body with him, this heavenly guard was visible, not in a human shape, as usual, though they might so have borne him up in their arms, or carried him as on eagles' wings, but that would have been to carry him like a child, like a lamp (Isa 40:11, Isa 40:31); they appear in the form of a chariot and horses, that he may ride in state, may ride in triumph, like a prince, like a conqueror, yea, more than a conqueror. The angels are called in scripture cherubim and seraphim, and their appearance here, though it may seem below their dignity, answers to both those names; for (1.) Seraphim signifies fiery, and God is said to make them a flame of fire, Psa 104:4. (2.) Cherubim (as many think) signifies chariots, and they are called the chariots of God (Psa 68:17), and he is said to ride upon a cherub (Psa 18:10), to which perhaps there is an allusion in Ezekiel's vision of four living creatures, and wheels, like horses and chariots; in Zechariah's vision, they are so represented, Zac 1:8; Zac 6:1. Compare Rev 6:2, etc. See the readiness of the angels to do the will go God, even in the meanest services, for the good of those that shall be heirs of salvation. Elijah must remove to the world of angels, and therefore, to show how desirous they were of his company, some of them would come to fetch him. The chariot and horses appeared like fire, not for burning, but brightness, not to torture or consume him, but to render his ascension conspicuous and illustrious in the eyes of those that stood afar off to view it. Elijah had burned with holy zeal for God and his honour, and now with a heavenly fire he was refined and translated. 3. How he was separated from Elisha. This chariot parted them both asunder. Note, The dearest friends must part. Elisha had protested he would not leave him, yet now is left behind by him. 4. Whither he was carried. He went up by a whirlwind into heaven. The fire tends upward; the whirlwind helped to carry him through the atmosphere, out of the reach of the magnetic virtue of this earth, and then how swiftly he ascended through the pure ether to the world of holy and blessed spirits we cannot conceive. "But where he stopped will ne'er be known, 'Till Phenix-nature, aged grown, To a better being shall aspire, Mounting herself, like him, to eternity in fire." - Cowley Elijah had once, in a passion, wished he might die; yet God was so gracious to him as not only not to take him at his word then, but to honour him with this singular privilege, that he should never see death; and by this instance, and that of Enoch, (1.) God showed how men should have left the world if they had not sinned, not by death, but by a translation. (2.) He gave a glimpse of that life and immortality which are brought to light by the gospel, of the glory reserved for the bodies of the saints, and the opening of the kingdom of heaven to all believers, as then to Elijah. It was also a figure of Christ's ascension. III. Elisha pathetically laments the loss of that great prophet, but attends him with an ecomium, Kg2 2:12. 1. He saw it; thus he received the sign by which he was assured of the grant of his request for a double portion of Elijah's spirit. He looked stedfastly towards heaven, whence he was to expect that gift, as the disciples did, Act 1:10. he saw it awhile, but the vision was presently out of his sight; and he saw him no more. 2. He rent his own clothes, in token of the sense he had of his own and the public loss. Though Elijah had gone triumphantly to heaven, yet this world could ill spare him, and therefore his removal ought to be much regretted by the survivors. Surely their hearts are hard whose eyes are dry when God, by taking away faithful useful men, calls for weeping and mourning. Though Elijah's departure made way for Elisha's eminency, especially since he was now sure of a double portion of his spirit, yet he lamented the loss of him, for he loved him, and could have served him for ever. 3. He gave him a very honourable character, as the reason why he thus lamented the loss of him. (1.) He himself had lost the guide of his youth: My father, my father. He saw his own condition like that of a fatherless child thrown upon the world, and lamented it accordingly. Christ, when he left his disciples, did not leave them orphans (Joh 14:15), but Elijah must. (2.) The public had lost its best guard; he was the chariot of Israel, and the horsemen thereof. He would have brought them all to heaven, as in this chariot, if it had not been their own fault; they used not chariots and horses in their wars, but Elijah was to them, by his counsels, reproofs, and prayers, better than the strongest force of chariot and horse, and kept off the judgments of God. His departure was like the routing of an army, an irreparable loss. "Better have lost all our men of war than this man of God."

Here, I. We may enquire what brought Elisha to Damascus, the chief city of Syria. Was he sent to any but the lost sheep of the house of Israel? It seems he was. Perhaps he went to pay a visit to Naaman his convert, and to confirm him in his choice of the true religion, which was the more needful now because, it should seem, he was not out of his place (for Hazael is supposed to be captain of that host); either he resigned it or was turned out of it, because he would not bow, or not bow heartily, in the house of Rimmon. Some think he went to Damascus upon account of the famine, or rather he went thither in obedience to the orders God gave Elijah, Kg1 19:15, "Go to Damascus to anoint Hazael, thou, or thy successor." II. We may observe that Ben-hadad, a great king, rich and mighty, lay sick. No honour, wealth, or power, will secure men from the common diseases and disasters of human life; palaces and thrones lie as open to the arrests of sickness and death as the meanest cottage. III. We may wonder that the king of Syria, in his sickness, should make Elisha his oracle. 1. Notice was soon brought him that the man of God (for by that title he was well known in Syria since he cured Naaman) had come to Damascus, Kg2 8:7. "Never in better time," says Ben-hadad. "Go, and enquire of the Lord by him." In his health he bowed in the house of Rimmon, but now that he is sick he distrusts his idol, and sends to enquire of the God of Israel. Affliction brings those to God who in their prosperity had made light of him; sometimes sickness opens men's eyes and rectifies their mistakes. This is the more observable, (1.) Because it was not long since a king of Israel had, in his sickness, sent to enquire of the god of Ekron (Kg2 1:2), as if there had been no God in Israel. Note, God sometimes fetches to himself that honour from strangers which is denied him and alienated from him by his own professing people. (2.) Because it was not long since this Ben-hadad had sent a great force to treat Elisha as an enemy (Kg2 6:14), yet now he courts him as a prophet. Note, Among other instances of the change of men's minds by sickness and affliction, this is one, that it often gives them other thoughts of God's ministers, and teaches them to value the counsels and prayers of those whom they had hated and despised. 2. To put an honour upon the prophet, (1.) He sends to him, and does not send for him, as if, with the centurion, he thought himself not worthy that the man of God should come under his roof. (2.) He sends to him by Hazael, his prime-minister of state, and not by a common messenger. It is no disparagement to the greatest of men to attend the prophets of the Lord. Hazael must go and meet him at a place where he had appointed a meeting with his friends. (3.) He sends him a noble present, of every good thing of Damascus, as much as loaded forty camels (Kg2 8:9), testifying hereby his affection to the prophet, bidding him welcome to Damascus, and providing for his sustenance while he sojourned there. It is probable that Elisha accepted it (why should he not?), though he refused Naaman's. (4.) He orders Hazael to call him his son Ben-hadad, conforming to the language of Israel, who called the prophets fathers. (5.) He puts an honour upon him as one acquainted with the secrets of heaven, when he enquires of him, Shall I recover? It is natural to us to desire to know things to come in time, while things to come in eternity are little thought of or enquired after. IV. What passed between Hazael and Elisha is especially remarkable. 1. Elisha answered his enquiry concerning the king, that he might recover, the disease was not mortal, but that he should die another way (Kg2 8:10), not a natural but a violent death. There are many ways out of the world, and sometimes, while men think to avoid one, they fall by another. 2. He looked Hazael in the face with an unusual concern, till he made Hazael blush and himself weep, Kg2 8:11. The man of God could outface the man of war. It was not in Hazael's countenance that Elisha read what he would do, but God did, at this time, reveal it to him, and it fetched tears from his eyes. The more foresight men have the more grief they are liable to. 3. When Hazael asked him why he wept he told him what a great deal of mischief he foresaw he would do to the Israel of God (Kg2 8:12), what desolations he would make of their strong-holds, and barbarous destruction of their men, women, and children. The sins of Israel provoked God to give them up into the hands of their cruel enemies, yet Elisha wept to think that ever Israelites should be thus abused; for, though he foretold, he did not desire the woeful day. See what havock war makes, what havock sin makes, and how the nature of man is changed by the fall, and stripped even of humanity itself. 4. Hazael was greatly surprised at this prediction (Kg2 8:13): What, says he, Is thy servant a dog, that he should do this great thing? This great thing he looks upon to be, (1.) An act of great power, not to be done but by a crowned head. "It must be some mighty potentate that can think to prevail thus against Israel, and therefore not I." Many are raised to that dominion which they never thought of and it often proves to their own hurt, Ecc 8:9. (2.) An act of great barbarity, which could not be done but by one lost to all honour and virtue: "Therefore," says he, "it is what I shall never find in my heart to be guilty of: Is thy servant a dog, to rend, and tear, and devour? Unless I were a dog, I could not do it." See here, [1.] What a bad opinion he had of the sin; he looked upon it to be great wickedness, fitter for a brute, for a beast of prey, to do than a man. Note, It is possible for a wicked man, under the convictions and restraints of natural conscience, to express great abhorrence of a sin, and yet afterwards to be well reconciled to it. [2.] What a good opinion he had of himself, how much better than he deserved; he thought it impossible he should do such barbarous things as the prophet foresaw. Note, We are apt to think ourselves sufficiently armed against those sins which yet we are afterwards overcome by, as Peter, Mat 26:35. 5. In answer to this Elisha only told him he should be king over Syria; then he would have power to do it, and then he would find in his heart to do it. Honours change men's tempers and manners, and seldom for the better: "Thou knowest not what thou wilt do when thou comest to be king, but I tell thee this thou wilt do." Those that are little and low in the world cannot imagine how strong the temptations of power and prosperity are, and, if ever they arrive at them, they will find how deceitful their hearts were and how much worse than they suspected. V. What mischief Hazael did to his master hereupon. If he took any occasion to do it from what Elisha had said the fault was in him, not in the word. 1. He basely cheated his master, and belied the prophet (Kg2 8:14): He told me thou shouldst certainly recover. This was abominably false; he told him he should die (Kg2 8:10), but he unfairly and unfaithfully concealed that, either because he was loth to put the king out of humour with bad news or because hereby he might the more effectually carry on that bloody design which he conceived when he was told he should be his successor. The devil ruins men by telling them they shall certainly recover and do well, so rocking them asleep in security, than which nothing is more fatal. This was an injury to the king, who lost the benefit of this warning to prepare for death, and an injury to Elisha, who would be counted a false prophet. 2. He barbarously murdered his master, and so made good the prophet's word, Kg2 8:15. He dipped a thick cloth in cold water, and spread it upon his face, under pretence of cooling and refreshing him, but so that it stopped his breath, and stifled him presently, he being weak (and not able to help himself) or perhaps asleep: such a bubble is the life of the greatest of men, and so much exposed are princes to violence. Hazael, who was Ben-hadad's confidant, was his murderer, and some think, was not suspected, nor did the truth ever come out but by the pen of this inspired historian. We found this haughty monarch (1 Kings 20) the terror of the mighty in the land of the living, but he goes down slain to the pit with his iniquity upon his bones, Eze 32:27.

We have here an account of those who were active in perfecting the settlement of David upon the throne, after the death of Ishbosheth. We read (Ch1 11:1, and before Sa2 5:1) that all the tribes of Israel came, either themselves or by their representatives, to Hebron, to make David king; now here we have an account of the quota which every tribe brought in ready armed to the war, in case there should be any opposition, Ch1 12:23. We may observe here, I. That those tribes that lived nearest brought the fewest - Judah but 6800 (Ch1 12:24), Simeon but 7100 (Ch1 12:25); whereas Zebulun, that lay remote, brought 50,000, Asher 40,000, and the two tribes and a half on the other side Jordan 120,000. Not as if the next adjacent tribes were cold in the cause; but they showed as much of their prudence in bringing few, since all the rest lay so near within call, as the others did of their zeal in bringing so many. The men of Judah had enough to do to entertain those that came from afar. II. The Levites themselves, and the priests (called here the Aaronites), appeared very hearty in this cause, and were ready, if there were occasion, to fight for David, as well as pray for him, because they knew he was called of God to the government, Ch1 12:26-28. III. Even some of the kindred of Saul came over to David (Ch1 12:29), not so many as of the other tribes, because a foolish affection for their own tribe, and a jealousy for the honour of it, kept many of them long in the sinking interest of Saul's family. Kindred should never over-rule conscience. Call no man Father to this extent, but God only. IV. It is said of most of these that they were mighty men of valour (Ch1 12:25, Ch1 12:28, Ch1 12:30), of others that they were expert in war (Ch1 12:35, Ch1 12:36), and of them all that they could keep rank, Ch1 12:38. They had a great deal of martial fire, and yet were governable and subject to the rules of order - warm hearts but cool heads. V. Some were so considerate as to bring with them arms, and all instruments for war (Ch1 12:24, Ch1 12:33, Ch1 12:37), for how could they think that David should be able to furnish them? VI. The men of Issachar were the fewest af all, only 200, and yet as serviceable to David's interest as those that brought in the greatest numbers, these few being in effect the whole tribe. For, 1. They were men of great skill above any of their neighbours, men that had understanding of the times, to know what Israel ought to do. They understood the natural times, could discern the face of the sky, were weather-wise, could advise their neighbours in the proper times for ploughing, sowing reaping, etc. Or the ceremonial times, the times appointed for the solemn feasts; therefore they are said to call the people to the mountain (Deu 33:19), for almanacs were not then so common as now. Or, rather, the political times; they understood public affairs, the temper of the nation, and the tendencies of the present events. It is the periphrasis of statesmen that they know the times, Esth. 1. 13. Those of that tribe were greatly intent on public affairs, had good intelligence from abroad and made a good use of it. They knew what Israel ought to do: from their observation and experience they learned both their own and others' duty and interest. In this critical juncture they knew Israel ought to make David king. It was not only expedient, but necessary; the present posture of affairs called for it. The men of Issachar dealt mostly in country business, and did not much intermeddle in public affairs, which gave them an opportunity of observing others and conversing with themselves. A stander-by sees sometimes more than a gamester. 2. They were men of great interests; for all their brethren were at their commandment. The commonality of that tribe having bowed their shoulder to bear (Gen 49:15), the great men had them at their beck. Hence we read of the princes of Issachar, Jdg 5:15. They knew how to rule, and the rest knew how to obey. It is happy indeed when those that should lead are intelligent and judicious, and those who are to follow are modest and obsequious. VII. It is said of them all that they engaged in this enterprise with a perfect heart (Ch1 12:38), and particularly of the men of Zebulun that they were not of double heart, Ch1 12:33. They were, in this matter, Israelites indeed, in whom was no guile. And this was their perfection, that they were of one heart, Ch1 12:38. None had any separate interests, but all for the public good. VIII. The men of Judah, and others of the adjacent tribes, prepared for the victualling of their respective camps when they came to Hebron, Ch1 12:39, Ch1 12:40. Those that were at the least pains in travelling to this convention, or congress of states, thought themselves obliged to be at so much the more charge in entertaining the rest, that there might be something of an equality. A noble feast was made (was made for laughter, Ecc 10:19) upon this occasion, for there was joy in Israel, Ch1 12:40. And good reason; for when the righteous bear rule the city rejoices. Thus, when the throne of Christ is set up in a soul, there is, or ought to be, great joy in that soul: and provision is made for the feasting of it, not as here for two or three days, but for the whole life, nay, for eternity.