Resultados para: "Enmity"

The prisoners being found guilty by their own confession, besides the personal and infallible knowledge of the Judge, and nothing material being offered in arrest of judgment, God immediately proceeds to pass sentence; and, in these verses, he begins (where the sin began) with the serpent. God did not examine the serpent, nor ask him what he had done nor why he did it; but immediately sentenced him, 1. Because he was already convicted of rebellion against God, and his malice and wickedness were notorious, not found by secret search, but openly avowed and declared as Sodom's. 2. Because he was to be for ever excluded from all hope of pardon; and why should any thing be said to convince and humble him who was to find no place for repentance? His wound was not searched, because it was not to be cured. Some think the condition of the fallen angels was not declared desperate and helpless, until now that they had seduced man into the rebellion. I. The sentence passed upon the tempter may be considered as lighting upon the serpent, the brute-creature which Satan made use of which was, as the rest, made for the service of man, but was now abused to his hurt. Therefore, to testify a displeasure against sin, and a jealousy for the injured honour of Adam and Eve, God fastens a curse and reproach upon the serpent, and makes it to groan, being burdened. See Rom 8:20. The devil's instruments must share in the devil's punishments. Thus the bodies of the wicked, though only instruments of unrighteousness, shall partake of everlasting torments with the soul, the principal agent. Even the ox that killed a man must be stoned, Exo 21:28, Exo 21:29. See here how God hates sin, and especially how much displeased he is with those who entice others into sin. It is a perpetual brand upon Jeroboam's name that he made Israel to sin. Now, 1. The serpent is here laid under the curse of God: Thou art cursed above all cattle. Even the creeping things, when God made them, were blessed of him (Gen 1:22), but sin turned the blessing into a curse. The serpent was more subtle than any beast of the field (Gen 3:1), and here, cursed above every beast of the field. Unsanctified subtlety often proves a great curse to a man; and the more crafty men are to do evil the more mischief they do, and, consequently, they shall receive the greater damnation. Subtle tempters are the most accursed creatures under the sun. 2. He is here laid under man's reproach and enmity. (1.) He is to be for ever looked upon as a vile and despicable creature, and a proper object of scorn and contempt: "Upon thy belly thou shalt go, no longer upon feet, or half erect, but thou shalt crawl along, thy belly cleaving to the earth," an expression of a very abject miserable condition, Psa 44:25; "and thou shalt not avoid eating dust with thy meat." His crime was that he tempted Eve to eat that which she should not; his punishment was that he was necessitated to eat that which he would not: Dust thou shalt eat. This denotes not only a base and despicable condition, but a mean and pitiful spirit; it is said of those whose courage has departed from them that they lick the dust like a serpent, Mic 7:17. How sad it is that the serpent's curse should be the covetous worldling's choice, whose character it is that he pants after the dust of the earth! Amo 2:7. These choose their own delusions, and so shall their doom be. (2.) He is to be for ever looked upon as a venomous noxious creature, and a proper object of hatred and detestation: I will put enmity between thee and the woman. The inferior creatures being made for man, it was a curse upon any of them to be turned against man and man against them; and this is part of the serpent's curse. The serpent is hurtful to man, and often bruises his heel, because it can reach no higher; nay, notice is taken of his biting the horses' heels, Gen 49:17. But man is victorious over the serpent, and bruises his head, that is, gives him a mortal wound, aiming to destroy the whole generation of vipers. It is the effect of this curse upon the serpent that, though that creature is subtle and very dangerous, yet it prevails not (as it would if God gave it commission) to the destruction of mankind. This sentence pronounced upon the serpent is much fortified by that promise of God to his people, Thou shalt tread upon the lion and the adder (Psa 91:13), and that of Christ to his disciples, They shall take up serpents (Mar 16:18), witness Paul, who was unhurt by the viper that fastened upon his hand. Observe here, The serpent and the woman had just now been very familiar and friendly in discourse about the forbidden fruit, and a wonderful agreement there was between them; but here they are irreconcilably set at variance. Note, Sinful friendships justly end in mortal feuds: those that unite in wickedness will not unite long. II. This sentence may be considered as levelled at the devil, who only made use of the serpent as his vehicle in this appearance, but was himself the principal agent. He that spoke through the serpent's mouth is here struck at through the serpent's side, and is principally intended in the sentence, which, like the pillar of cloud and fire, has a dark side towards the devil and a bright side towards our first parents and their seed. Great things are contained in these words. 1. A perpetual reproach is here fastened upon that great enemy both to God and man. Under the cover of the serpent, he is here sentenced to be, (1.) Degraded and accursed of God. It is supposed that the sin which turned angels into devils was pride, which is here justly punished by a great variety of mortifications couched under the mean circumstances of a serpent crawling on his belly and licking the dust. How art thou fallen, O Lucifer! He that would be above God, and would head a rebellion against him, is justly exposed here to contempt and lies to be trodden on; a man's pride will bring him low, and God will humble those that will not humble themselves. (2.) Detested and abhorred of all mankind. Even those that are really seduced into his interest yet profess a hatred and abhorrence of him; and all that are born of God make it their constant care to keep themselves, that this wicked one touch them not, Jo1 5:18. He is here condemned to a state of war and irreconcilable enmity. (3.) Destroyed and ruined at last by the great Redeemer, signified by the breaking of his head. His subtle politics shall all be baffled, his usurped power shall be entirely crushed, and he shall be for ever a captive to the injured honour of divine sovereignty. By being told of this now he was tormented before the time. 2. A perpetual quarrel is here commenced between the kingdom of God and the kingdom of the devil among men; war is proclaimed between the seed of the woman and the seed of the serpent. That war in heaven between Michael and the dragon began now, Rev 12:7. It is the fruit of this enmity, (1.) That there is a continual conflict between grace and corruption in the hearts of God's people. Satan, by their corruptions, assaults them, buffets them, sifts them, and seeks to devour them; they, by the exercise of their graces, resist him, wrestle with him, quench his fiery darts, force him to flee from them. Heaven and hell can never be reconciled, nor light and darkness; no more can Satan and a sanctified soul, for these are contrary the one to the other. (2.) That there is likewise a continual struggle between the wicked and the godly in this world. Those that love God account those their enemies that hate him, Psa 139:21, Psa 139:22. And all the rage and malice of persecutors against the people of God are the fruit of this enmity, which will continue while there is a godly man on this side heaven, and a wicked man on this side hell. Marvel not therefore if the world hate you, Jo1 3:13. 3. A gracious promise is here made of Christ, as the deliverer of fallen man from the power of Satan. Though what was said was addressed to the serpent, yet it was said in the hearing of our first parents, who, doubtless, took the hints of grace here given them, and saw a door of hope opened to them, else the following sentence upon themselves would have overwhelmed them. Here was the dawning of the gospel day. No sooner was the wound given than the remedy was provided and revealed. Here, in the head of the book, as the word is (Heb 10:7), in the beginning of the Bible, it is written of Christ, that he should do the will of God. By faith in this promise, we have reason to think, our first parents, and the patriarchs before the flood, were justified and saved and to this promise, and the benefit of it, instantly serving God day and night, they hoped to come. Notice is here given them of three things concerning Christ: - (1.) His incarnation, that he should be the seed of the woman, the seed of that woman; therefore his genealogy (Lu. 3) goes so high as to show him to be the son of Adam, but God does the woman the honour to call him rather her seed, because she it was whom the devil had beguiled, and on whom Adam had laid the blame; herein God magnifies his grace, in that, though the woman was first in the transgression, yet she shall be saved by child-bearing (as some read it), that is, by the promised seed who shall descend from her, Ti1 2:15. He was likewise to be the seed of a woman only, of a virgin, that he might not be tainted with the corruption of our nature; he was sent forth, made of a woman (Gal 4:4), that this promise might be fulfilled. It is a great encouragement to sinners that their Saviour is the seed of the woman, bone of our bone, Heb 2:11, Heb 2:14. Man is therefore sinful and unclean, because he is born of a woman (Job 25:4), and therefore his days are full of trouble, Job 14:1. But the seed of the woman was made sin and a curse for us, so saving us from both. (2.) His sufferings and death, pointed at in Satan's bruising his heel, that is, his human nature. Satan tempted Christ in the wilderness, to draw him into sin; and some think it was Satan that terrified Christ in his agony, to drive him to despair. It was the devil that put it into the heart of Judas to betray Christ, of Peter to deny him, of the chief priests to prosecute him, of the false witnesses to accuse him, and of Pilate to condemn him, aiming in all this, by destroying the Saviour, to ruin the salvation; but, on the contrary, it was by death that Christ destroyed him that had the power of death, Heb 2:14. Christ's heel was bruised when his feet were pierced and nailed to the cross, and Christ's sufferings are continued in the sufferings of the saints for his name. The devil tempts them, casts them into prison, persecutes and slays them, and so bruises the heel of Christ, who is afflicted in their afflictions. But, while the heel is bruised on earth, it is well that the head is safe in heaven. (3.) His victory over Satan thereby. Satan had now trampled upon the woman, and insulted over her; but the seed of the woman should be raised up in the fulness of time to avenge her quarrel, and to trample upon him, to spoil him, to lead him captive, and to triumph over him, Col 2:15. He shall bruise his head, that is, he shall destroy all his politics and all his powers, and give a total overthrow to his kingdom and interest. Christ baffled Satan's temptations, rescued souls out of his hands, cast him out of the bodies of people, dispossessed the strong man armed, and divided his spoil: by his death, he gave a fatal and incurable blow to the devil's kingdom, a wound to the head of this beast, that can never be healed. As his gospel gets ground, Satan falls (Luk 10:18) and is bound, Rev 20:2. By his grace, he treads Satan under his people's feet (Rom 16:20) and will shortly cast him into the lake of fire, Rev 20:10. And the devil's perpetual overthrow will be the complete and everlasting joy and glory of the chosen remnant.

thy seed--not only evil spirits, but wicked men. seed of the woman--the Messiah, or His Church [CALVIN, HENGSTENBERG]. I will put enmity between thee and the woman--God can only be said to do so by leaving "the serpent and his seed to the influence of their own corruption; and by those measures which, pursued for the salvation of men, fill Satan and his angels with envy and rage." thou shalt bruise his heel--The serpent wounds the heel that crushes him; and so Satan would be permitted to afflict the humanity of Christ and bring suffering and persecution on His people. it shall bruise thy head--The serpent's poison is lodged in its head; and a bruise on that part is fatal. Thus, fatal shall be the stroke which Satan shall receive from Christ, though it is probable he did not at first understand the nature and extent of his doom.

We have here the sentence passed upon the woman for her sin. Two things she is condemned to: a state of sorrow, and a state of subjection, proper punishments of a sin in which she had gratified her pleasure and her pride. I. She is here put into a state of sorrow, one particular of which only is specified, that in bringing forth children; but it includes all those impressions of grief and fear which the mind of that tender sex is most apt to receive, and all the common calamities which they are liable to. Note, Sin brought sorrow into the world; it was this that made the world a vale of tears, brought showers of trouble upon our heads, and opened springs of sorrows in our hearts, and so deluged the world: had we known no guilt, we should have known no grief. The pains of child-bearing, which are great to a proverb, a scripture proverb, are the effect of sin; every pang and every groan of the travailing woman speak aloud the fatal consequences of sin: this comes of eating forbidden fruit. Observe, 1. The sorrows are here said to be multiplied, greatly multiplied. All the sorrows of this present time are so; many are the calamities which human life is liable to, of various kinds, and often repeated, the clouds returning after the rain, and no marvel that our sorrows are multiplied when our sins are: both are innumerable evils. The sorrows of child-bearing are multiplied; for they include, not only the travailing throes, but the indispositions before (it is sorrow from the conception), and the nursing toils and vexations after; and after all, if the children prove wicked and foolish, they are, more than ever, the heaviness of her that bore them. Thus are the sorrows multiplied; as one grief is over, another succeeds in this world. 2. It is God that multiplies our sorrows: I will do it. God, as a righteous Judge, does it, which ought to silence us under all our sorrows; as many as they are, we have deserved them all, and more: nay, God, as a tender Father, does it for our necessary correction, that we may be humbled for sin, and weaned from the world by all our sorrows; and the good we get by them, with the comfort we have under them, will abundantly balance our sorrows, how greatly soever they are multiplied. II. She is here put into a state of subjection. The whole sex, which by creation was equal with man, is, for sin, made inferior, and forbidden to usurp authority, Ti1 2:11, Ti1 2:12. The wife particularly is hereby put under the dominion of her husband, and is not sui juris - at her own disposal, of which see an instance in that law, Num 30:6-8, where the husband is empowered, if he please, to disannul the vows made by the wife. This sentence amounts only to that command, Wives, be in subjection to your own husbands; but the entrance of sin has made that duty a punishment, which otherwise it would not have been. If man had not sinned, he would always have ruled with wisdom and love; and, if the woman had not sinned, she would always have obeyed with humility and meekness; and then the dominion would have been no grievance: but our own sin and folly make our yoke heavy. If Eve had not eaten forbidden fruit herself, and tempted her husband to eat it, she would never have complained of her subjection; therefore it ought never to be complained of, though harsh; but sin must be complained of, that made it so. Those wives who not only despise and disobey their husbands, but domineer over them, do not consider that they not only violate a divine law, but thwart a divine sentence. III. Observe here how mercy is mixed with wrath in this sentence. The woman shall have sorrow, but it shall be in bringing forth children, and the sorrow shall be forgotten for joy that a child is born, Joh 16:21. She shall be subject, but it shall be to her own husband that loves her, not to a stranger, or an enemy: the sentence was not a curse, to bring her to ruin, but a chastisement, to bring her to repentance. It was well that enmity was not put between the man and the woman, as there was between the serpent and the woman.

Here we have, I. The devotions of Cain and Abel. In process of time, when they had made some improvement in their respective callings (Heb. At the end of days, either at the end of the year, when they kept their feast of in-gathering or perhaps an annual fast in remembrance of the fall, or at the end of the days of the week, the seventh day, which was the sabbath) - at some set time, Cain and Abel brought to Adam, as the priest of the family, each of them an offering to the Lord, for the doing of which we have reason to think there was a divine appointment given to Adam, as a token of God's favour to him and his thoughts of love towards him and his, notwithstanding their apostasy. God would thus try Adam's faith in the promise and his obedience to the remedial law; he would thus settle a correspondence again between heaven and earth, and give shadows of good things to come. Observe here, 1. That the religious worship of God is no novel invention, but an ancient institution. It is that which was from the beginning (Jo1 1:1); it is the good old way, Jer 6:16. The city of our God is indeed that joyous city whose antiquity is of ancient days, Isa 23:7. Truth got the start of error, and piety of profaneness. 2. That is a good thing for children to be well taught when they are young, and trained up betimes in religious services, that when they come to be capable of acting for themselves they may, of their own accord, bring an offering to God. In this nurture of the Lord parents must bring up their children, Gen 18:19; Eph 6:4. 3. That we should every one of us honour God with what we have, according as he has prospered us. According as their employments and possessions were, so they brought their offering. See Co1 16:1, Co1 16:2. Our merchandize and our hire, whatever they are, must be holiness to the Lord, Isa 23:18. He must have his dues of it in works of piety and charity, the support of religion and the relief of the poor. Thus we must now bring our offering with an upright heart; and with such sacrifices God is well pleased. 4. That hypocrites and evil doers may be found going as far as the best of God's people in the external services of religion. Cain brought an offering with Abel; nay, Cain's offering is mentioned first, as if he were the more forward of the two. A hypocrite may possibly hear as many sermons, say as many prayers, and give as much alms, as a good Christian, and yet, for want of sincerity, come short of acceptance with God. The Pharisee and the publican went to the temple to pray, Luk 18:10. II. The different success of their devotions. That which is to be aimed at in all acts of religion is God's acceptance: we speed well if we attain this, but in vain do we worship if we miss of it, Co2 5:9. Perhaps, to a stander-by, the sacrifices of Cain and Abel would have seemed both alike good. Adam accepted them both, but God, who sees not as man sees, did not. God had respect to Abel and to his offering, and showed his acceptance of it, probably by fire from heaven; but to Cain and his offering he had not respect. We are sure there was a good reason for this difference; the Governor of the world, though an absolute sovereign, does not act arbitrarily in dispensing his smiles and frowns. 1. There was a difference in the characters of the persons offering. Cain was a wicked man, led a bad life, under the reigning power of the world and the flesh; and therefore his sacrifice was an abomination to the Lord (Pro 15:8), a vain oblation, Isa 1:13. God had no respect to Cain himself, and therefore no respect to his offering, as the manner of the expression intimates. But Abel was a righteous man; he is called righteous Abel (Mat 23:35); his heart was upright and his life was pious; he was one of those whom God's countenance beholds (Psa 11:7) and whose prayer is therefore his delight, Pro 15:8. God had respect to him as a holy man, and therefore to his offering as a holy offering. The tree must be good, else the fruit cannot be pleasing to the heart-searching God. 2. There was a difference in the offerings they brought. It is expressly said (Heb 11:4), Abel's was a more excellent sacrifice than Cain's: either (1.) In the nature of it. Cain's was only a sacrifice of acknowledgment offered to the Creator; the meat-offerings of the fruit of the ground were no more, and, for aught I know, they might be offered in innocency. But Abel brought a sacrifice of atonement, the blood whereof was shed in order to remission, thereby owning himself a sinner, deprecating God's wrath, and imploring his favour in a Mediator. Or, (2.) In the qualities of the offering. Cain brought of the fruit of the ground, any thing that came next to hand, what he had not occasion for himself or what was not marketable. But Abel was curious in the choice of his offering: not the lame, nor the lean, nor the refuse, but the firstlings of the flock - the best he had, and the fat thereof - the best of those best. Hence the Hebrew doctors give it for a general rule that every thing that is for the name of the good God must be the goodliest and best. It is fit that he who is the first and best should have the first and best of our time, strength, and service. 3. The great difference was this, that Abel offered in faith, and Cain did not. There was a difference in the principle upon which they went. Abel offered with an eye to God's will as his rule, and God's glory as his end, and in dependence upon the promise of a Redeemer; but Cain did what he did only for company's sake, or to save his credit, not in faith, and so it turned into sin to him. Abel was a penitent believer, like the publican that went away justified: Cain was unhumbled; his confidence was within himself; he was like the Pharisee who glorified himself, but was not so much as justified before God. III. Cain's displeasure at the difference God made between his sacrifice and Abel's. Cain was very wroth, which presently appeared in his very looks, for his countenance fell, which bespeaks not so much his grief and discontent as his malice and rage. His sullen churlish countenance, and a down-look, betrayed his passionate resentments: he carried ill-nature in his face, and the show of his countenance witnessed against him. This anger bespeaks, 1. His enmity to God, and the indignation he had conceived against him for making such a difference between his offering and his brother's. He should have been angry at himself for his own infidelity and hypocrisy, by which he had forfeited God's acceptance; and his countenance should have fallen in repentance and holy shame, as the publican's, who would not lift up so much as his eyes to heaven, Luk 18:13. But, instead of this, he flies out against God, as if he were partial and unfair in distributing his smiles and frowns, and as if he had done him a deal of wrong. Note, It is a certain sign of an unhumbled heart to quarrel with those rebukes which we have, by our own sin, brought upon ourselves. The foolishness of man perverteth his way, and then, to make bad worse, his heart fretteth against the Lord, Pro 19:3. 2. His envy of his brother, who had the honour to be publicly owned. Though his brother had no thought of having any slur put upon him, nor did now insult over him to provoke him, yet he conceived a hatred of him as an enemy, or, which is equivalent, a rival. Note, (1.) It is common for those who have rendered themselves unworthy of God's favour by their presumptuous sins to have indignation against those who are dignified and distinguished by it. The Pharisees walked in this way of Cain, when they neither entered into the kingdom of God themselves nor suffered those that were entering to go in, Luk 11:52. Their eye is evil, because their master's eye and the eye of their fellow-servants are good. (2.) Envy is a sin that commonly carries with it both its own discovery, in the paleness of the looks, and its own punishment, in the rottenness of the bones.

We have here the progress of Cain's anger, and the issue of it in Abel's murder, which may be considered two ways: - I. As Cain's sin; and a scarlet, crimson, sin it was, a sin of the first magnitude, a sin against the light and law of nature, and which the consciences even of bad men have startled at. See in it, 1. The sad effects of sin's entrance into the world and into the hearts of men. See what a root of bitterness the corrupt nature is, which bears this gall and wormwood. Adam's eating forbidden fruit seemed but a little sin, but it opened the door to the greatest. 2. A fruit of the enmity which is in the seed of the serpent against the seed of the woman. As Abel leads the van in the noble army of martyrs (Mat 23:35), so Cain stand in the front of the ignoble army of persecutors, Jde 1:11. So early did he that was after the flesh persecute him that was after the Spirit; and so it is now, more or less (Gal 4:29), and so it will be till the war shall end in the eternal salvation of all the saints and the eternal perdition of all that hate them. 3. See also what comes of envy, hatred, malice, and all uncharitableness; if they be indulged and cherished in the soul, they are in danger of involving men in the horrid guilt of murder itself. Rash anger is heart-murder, Mat 5:21, Mat 5:22. Much more is malice so; he that hates his brother is already a murderer before God; and, if God leave him to himself, he wants nothing but an opportunity to render him a murderer before the world. Many were the aggravations of Cain's sin. (1.) It was his brother, his own brother, that he murdered, his own mother's son (Psa 50:20), whom he ought to have loved, his younger brother, whom he ought to have protected. (2.) He was a good brother, one who had never done him any wrong, nor given him the least provocation in word or deed, but one whose desire had been always towards him, and who had been, in all instances, dutiful and respectful to him. (3.) He had fair warning given him, before, of this. God himself had told him what would come of it, yet he persisted in his barbarous design. (4.) It should seem that he covered it with a show of friendship and kindness: He talked with Abel his brother, freely and familiarly, lest Abel should suspect danger, and keep out of his reach. Thus Joab kissed Abner, and then killed him. Thus Absalom feasted his brother Amnon and then killed him. According to the Septuagint [a Greek version of the Old Testament, supposed to have been translated by seventy-two Jews, at the desire of Ptolemy Philadelphus, above 200 years before Christ], Cain said to Abel, Let us go into the field; if so, we are sure Abel did not understand it (according to the modern sense) as a challenge, else he would not have accepted it, but as a brotherly invitation to go together to their work. The Chaldee paraphrast adds that Cain, when they were in discourse in the field, maintained that there was no judgment to come, no future state, no rewards and punishments in the other world, and that when Abel spoke in defence of the truth Cain took that occasion to fall upon him. However, (5.) That which the scripture tells us was the reason why he slew him was a sufficient aggravation of the murder; it was because his own works were evil and his brother's righteous, so that herein he showed himself to be of that wicked one (Jo1 3:12), a child of the devil, as being an enemy to all righteousness, even in his own brother, and, in this, employed immediately by the destroyer. Nay, (6.) In killing his brother, he directly struck at God himself; for God's accepting Abel was the provocation pretended, and for this very reason he hated Abel, because God loved him. (7.) The murder of Abel was the more inhuman because there were now so few men in the world to replenish it. The life of a man is precious at any time; but it was in a special manner precious now, and could ill be spared. II. As Abel's suffering. Death reigned ever since Adam sinned, but we read not of any taken captive by him till now; and now, 1. The first that dies is a saint, one that was accepted and beloved of God, to show that, though the promised seed was so far to destroy him that had the power of death as to save believers from its sting, yet still they should be exposed to its stroke. The first that went to the grave went to heaven. God would secure to himself the first-fruits, the first-born to the dead, that first opened the womb into another world. Let this take off the terror of death, that it was betimes the lot of God's chosen, which alters the property of it. Nay, 2. The first that dies is a martyr, and dies for his religion; and of such it may more truly be said than of soldiers that they die on the bed of honour. Abel's death has not only no curse in it, but it has a crown in it; so admirably well is the property of death altered that it is not only rendered innocent and inoffensive to those that die in Christ, but honourable and glorious to those that die for him. Let us not think it strange concerning the fiery trial, nor shrink if we be called to resist unto blood; for we know there is a crown of life for all that are faithful unto death.

The casting out of Ishmael is here considered of, and resolved on. I. Ishmael himself gave the occasion by some affronts he gave to Isaac his little brother, some think on the day that Abraham made the feast for joy that Isaac was safely weaned, which the Jews say was not till he was three years old, others say five. Sarah herself was an eye-witness of the abuse: she saw the son of the Egyptian mocking (Gen 21:9), mocking Isaac, no doubt, for it is said, with reference to this (Gal 4:29), that he that was born after the flesh persecuted him that was born after the Spirit. Ishmael is here called the son of the Egyptian, because, as some think, the 400 years' affliction of the seed of Abraham by the Egyptians began now, and was to be dated hence, Gen 15:13. She saw him playing with Isaac, so the Septuagint, and, in play, mocking him. Ishmael was fourteen years older than Isaac; and, when children are together, the elder should be careful and tender of the younger: but it argued a very base and sordid disposition in Ishmael to be abusive to a child that was no way a match for him. Note, 1. God takes notice of what children say and do in their play, and will reckon with them if they say or do amiss, though their parents do not. 2. Mocking is a great sin, and very provoking to God. 3. There is a rooted remaining enmity in the seed of the serpent against the seed of the woman. The children of promise must expect to be mocked. This is persecution, which those that will live godly must count upon. 4. None are rejected and cast out from God but those who have first deserved it. Ishmael is continued in Abraham's family till he becomes a disturbance, grief, and scandal to it. II. Sarah made the motion: Cast out this bond-woman, Gen 21:10. This seems to be spoken in some heat, yet it is quoted (Gal 4:30) as if it had been spoken by a spirit of prophecy; and it is the sentence passed on all hypocrites and carnal people, though they have a place and a name in the visible church. All that are born after the flesh and not born again, that rest in the law and reject the gospel promise, shall certainly be cast out. It is made to point particularly at the rejection of the unbelieving Jews, who, though they were the seed of Abraham, yet, because they submitted not to the gospel covenant, were unchurched and disfranchised: and that which, above any thing, provoked God to cast them off was their mocking and persecuting the gospel church, God's Isaac, in its infancy, Th1 2:16, Note, There are many who are familiarly conversant with the children of God in this world, and yet shall not partake with them in the inheritance of sons. Ishmael might be Isaac's play-fellow and school-fellow, yet not his fellow-heir. III. Abraham was averse to it: The thing was very grievous in Abraham's sight, Gen 21:11. 1. It grieved him that Ishmael had given such a provocation. Note, Children ought to consider that the more their parents love them the more they are grieved at their misconduct, and particularly at their quarrels among themselves. 2. It grieved him that Sarah insisted upon such a punishment. "Might it not suffice to correct him? would nothing less serve than to expel him?" Note, Even the needful extremities which must be used with wicked and incorrigible children are very grievous to tender parents, who cannot thus afflict willingly. IV. God determined it, Gen 21:12, Gen 21:13. We may well suppose Abraham to be greatly agitated about this matter, loth to displease Sarah, and yet loth to expel Ishmael; in this difficulty God tells him what his will is, and then he is satisfied. Note, A good man desires no more in doubtful cases than to know his duty, and what God would have him do; and, when he is clear in this, he is, or should be, easy. To make Abraham so, God sets this matter before him in a true light, and shows him, 1. That the casting out of Ishmael was necessary to the establishment of Isaac in the rights and privileges of the covenant: In Isaac shall thy seed be called. Both Christ and the church must descend from Abraham through the loins of Isaac; this is the entail of the promise upon Isaac, and is quoted by the apostle (Rom 9:7) to show that not all who come from Abraham's loins were the heirs of Abraham's covenant. Isaac, the promised son, must be the father of the promised seed; therefore, "Away with Ishmael, send him far enough, lest he corrupt the manners or attempt to invade the rights of Isaac." It will be his security to have his rival banished. The covenant seed of Abraham must be a peculiar people, a people by themselves, from the very first, distinguished, not mingled with those that were out of covenant; for this reason Ishmael must be separated. Abraham was called alone, and so must Isaac be. See Isa 51:2. It is probable that Sarah little thought of this (Joh 11:51), but God took what she said, and turned it into an oracle, as afterwards, Gen 27:10. 2. That the casting out of Ishmael should not be his ruin, Gen 21:13. He shall be a nation, because he is thy seed. We are not sure that it was his eternal ruin. It is presumption to say that all those who are left out of the external dispensation from all his mercies: those may be saved who are not thus honoured. However, we are sure it was not his temporal ruin. Though he was chased out of the church, he was not chased out of the world. I will make him a nation. Note, (1.) Nations are of God's making: he founds them, he forms them, he fixes them. (2.) Many are full of the blessings of God's providence that are strangers to the blessings of his covenant. (3.) The children of this world often fare the better, as to outward things, for their relation to the children of God.

We have here an account of the birth of Jacob and Esau, the twin sons of Isaac and Rebekah: their entrance into the world was (which is not usual) one of the most considerable parts of their story; nor is much related concerning Isaac but what had reference to his father while he lived and to his sons afterwards. For Isaac seems not to have been a man of action, nor much tried, but to have spent his days in quietness and silence. Now concerning Jacob and Esau we are here told, I. That they were prayed for. Their parents, after they had been long childless, obtained them by prayer, Gen 25:20, Gen 25:21. Isaac was forty years old when he was married; though he was an only son, and the person from whom the promised seed was to come, yet he made no haste to marry. He was sixty years old when his sons were born (Gen 25:26), so that, after he was married, he had no child for twenty years. Note, Though the accomplishment of God's promise is always sure, yet it is often slow, and seems to be crossed and contradicted by Providence, that the faith of believers may be tried, their patience exercised, and mercies long waited for may be the more welcome when they come. While this mercy was delayed, Isaac did not approach to a handmaid's bed, as Abraham had done, and Jacob afterwards; for he loved Rebekah, Gen 24:67. But, 1. He prayed: he entreated the Lord for his wife. Though God had promised to multiply his family, he prayed for its increase; for God's promises must not supersede, but encourage, our prayers, and be improved as the ground of our faith. Though he had prayed for this mercy very often, and had continued his supplication many years, and it was not granted, yet he did not leave off praying for it; for men ought always to pray, and not to faint (Luk 18:1), to pray without ceasing, and knock till the door be opened, He prayed for his wife; some read it with his wife. Note, Husbands and wives should pray together, which is intimated in the apostle's caution, that their prayers be not hindered, Pe1 3:7. The Jews have a tradition that Isaac, at length, took his wife with him to mount Moriah, where God had promised that he would multiply Abraham's seed (ch. 22:17), and there, in his prayer with her and for her, pleaded the promise made in that very place. 2. God heard his prayer, and was entreated of him. Note, Children are the gift of God. Those that continue instant in prayer, as Isaac did, shall find, at last, that they did not seek in vain, Isa 45:19. II. That they were prophesied of before they were born, and great mysteries were wrapped up in the prophecies which went before of them, Gen 25:22, Gen 25:23. Long had Isaac prayed for a son; and now his wife is with child of two, to recompense him for his long waiting. Thus God often outdoes our prayers, and gives more than we are able to ask or think. Now Rebekah being with child of these two sons, observe here, 1. How she was perplexed in her mind concerning her present case: The children struggled together within her. The commotion she felt was altogether extraordinary and made her very uneasy. Whether she was apprehensive that the birth would be her death, or whether she was weary of the intestine tumult, or whether she suspected it to be an ill omen, it seems she was ready to wish that either she had not been with child or that she might die immediately, and not bring forth such a struggling brood: If it be so, or, since it is so, Why am I thus? Before, the want of children was her trouble, now, the struggle of the children is no loss so. Note, (1.) The comforts we are most desirous of are sometimes found to bring along with them more occasion of trouble and uneasiness that we thought of; vanity being written upon all things under the sun, God thus teaches us to read it. (2.) We are too apt to be discontented with our comforts, because of the uneasiness that attends them. We know not when we are pleased; we know neither how to want nor how to abound. This struggle between the kingdom of God and the kingdom of Satan, [1.] In the world. The seed of the woman and the seed of the serpent have been contending ever since the enmity was put between them (Gen 3:15), and this has occasioned a constant uneasiness among men. Christ himself came to send fire on earth, and this division, Luk 12:49, Luk 12:51. But let not this be offence to us. A holy war is better than the peace of the devil's palace. [2.] In the hearts of believers. No sooner is Christ formed in the soul than immediately there begins a conflict between the flesh and spirit, Gal 5:17. The stream is not turned without a mighty struggle, which yet ought not to discourage us. It is better to have a conflict with sin than tamely to submit to it. 2. What course she took for her relief: She went to enquire of the Lord. Some think Melchizedek was now consulted as an oracle, or perhaps some Urim or Teraphim were now used to enquire of God by, as afterwards in the breast-plate of judgment. Note, The word and prayer, by both which we now enquire of the Lord, give great relief to those that are upon any account perplexed. It is a great relief to the mind to spread our case before the Lord, and ask counsel at his mouth. Go into the sanctuary, Psa 73:17. 3. The information given her, upon her enquiry, which expounded the mystery: Two nations are in thy womb, Gen 25:23. She was now pregnant, not only with two children, but two nations, which should not only in their manners and dispositions greatly differ from each other, but in their interests clash and contend with each other; and the issue of the contest should be that the elder should serve the younger, which was fulfilled in the subjection of the Edomites, for many ages, to the house of David, till they revolted, Ch2 21:8. Observe here, (1.) God is a free agent in dispensing his grace; it is his prerogative to make a difference between those who have not as yet themselves done either good or evil. This the apostle infers hence, Rom 9:12 (2.) In the struggle between grace and corruption in the soul, grace, the younger, shall certainly get the upper hand at last. III. That when they were born there was a great difference between them, which served to confirm what had been foretold (Gen 25:23), was presage of the accomplishment of it, and served greatly to illustrate the type. 1. There was a great difference in their bodies, Gen 25:25. Esau, when he was born, was rough and hairy, as if he had been already a grown man, whence he had his name Esau, made, reared already. This was an indication of a very strong constitution, and gave cause to expect that he would be a very robust, daring, active man. But Jacob was smooth and tender as other children. Note, (1.) The difference of men's capacities, and consequently of their condition in the world, arises very much from the difference of their natural constitution; some are plainly designed by nature for activity and honour, others as manifestly marked for obscurity. This instance of the divine sovereignty in the kingdom of providence may perhaps help to reconcile us to the doctrine of the divine sovereignty in the kingdom of grace. (2.) It is God's usual way to choose the weak things of the world, and to pass by the mighty, Co1 1:26, Co1 1:27. 2. There was a manifest contest in their births. Esau, the stronger, came forth first; but Jacob's hand took hold of his heel, Gen 25:26. This signified, (1.) Jacob's pursuit of the birthright and blessing; from the first, he reached forth to catch hold of it, and, if possible, to prevent his brother. (2.) His prevailing for it at last, that, in precess of time, he should undermine his brother, and gain his point. This passage is referred to (Hos 12:8), and hence he had his name, Jacob, a supplanter. 3. They were very unlike in the temper of their minds, and the way of living they chose, Gen 25:27. They soon appeared to be of very different dispositions. (1.) Esau was a man for this world. He was a man addicted to his sports, for he was a hunter; and a man who knew how to live by his wits, for he was a cunning hunter. Recreation was his business; he studied the art of it, and spent all his time in it. He never loved a book, nor cared for being within doors; but he was a man of the field, like Nimrod and Ishmael, all for the game, and never well but when he was upon the stretch in pursuit of it: in short, he set up for a gentleman and a soldier. (2.) Jacob was a man for the other world. He was not cut out for a statesman, nor did he affect to look great, but he was a plain man, dwelling in tents, an honest man that always meant well, and dealt fairly, that preferred the true delights of solitude and retirement to all the pretended pleasure of busy noisy sports: he dwelt in tents, [1.] As a shepherd. he was attached to that safe and silent employment of keeping sheep, to which also he bred up his children, Gen 46:34. Or, [2.] As a student. He frequented the tents of Melchizedek, or Heber, as some understand it, to be taught by them divine things. And this was that son of Isaac on whom the covenant was entailed. 4. Their interest in the affections of their parents was likewise different. They had but these two children, and, it seems, one was the father's darling and the other the mother's, Gen 25:28. (1.) Isaac, though he was not a stirring man himself (for when he went into the fields he went to meditate and pray, not to hunt), yet loved to have his son active. Esau knew how to please him, and showed a great respect for him, by treating him often with venison, which gained him the affections of the good old man, and won upon him more than one would have thought. (2.) Rebekah was mindful of the oracle of God, which had given the preference to Jacob, and therefore she preferred him in her love. And, if it be lawful for parents to make a difference between their children upon any account, doubtless Rebekah was in the right, that loved him whom God loved.

We have here the compromising of the matter between Laban and Jacob. Laban had nothing to say in reply to Jacob's remonstrance: he could neither justify himself nor condemn Jacob, but was convicted by his own conscience of the wrong he had done him; and therefore desires to hear no more of the matter He is not willing to own himself in a fault, nor to ask Jacob's forgiveness, and make him satisfaction, as he ought to have done. But, I. He turns it off with a profession of kindness for Jacob's wives and children (Gen 31:43): These daughters are my daughters. When he cannot excuse what he has done, he does, in effect, own what he should have done; he should have treated them as his own, but he had counted them as strangers, Gen 31:15. Note, It si common for those who are without natural affection to pretend much to it when it will serve a turn. Or perhaps Laban said this in a vain-glorious say, as one that loved to talk big, and use great swelling words of vanity: "All that thou seest is mine." It was not so, it was all Jacob's, and he had paid dearly for it; yet Jacob let him have his saying, perceiving him coming into a better humour. Note, Property lies near the hearts of worldly people. They love to boast of it, "This is mine, and the other is mine," as Nabal, Sa1 25:11, my bread and my water. II. He proposes a covenant of friendship between them, to which Jacob readily agrees, without insisting upon Laban's submission, much less his restitution. Note, When quarrels happen, we should be willing to be friends again upon any terms: peace and love are such valuable jewels that we can scarcely buy them too dearly. Better sit down losers than go on in strife. Now observe here, 1. The substance of this covenant. Jacob left it wholly to Laban to settle it. The tenour of it was, (1.) That Jacob should be a good husband to his wives, that he should not afflict them, nor marry other wives besides them, Gen 31:50. Jacob had never given him any cause to suspect that he would be any other than a kind husband; yet, as if he had, he was willing to come under this engagement. Though Laban had afflicted them himself, yet he will bind Jacob that he shall not afflict them. Note, Those that are injurious themselves are commonly most jealous of others, and those that do not do their own duty are most peremptory in demanding duty from others. (2.) That he should never be a bad neighbour to Laban, Gen 31:52. It was agreed that no act of hostility should ever pass between them, that Jacob should forgive and forget all the wrongs he had received and not remember them against Laban or his family in after-times. Note, We may resent an injury which yet we may not revenge. 2. The ceremony of this covenant. It was made and ratified with great solemnity, according to the usages of those times. (1.) A pillar was erected (Gen 31:45), and a heap of stones raised (Gen 31:46), to perpetuate the memory or the ting, the way of recording agreements by writing being then either not known or not used. (2.) A sacrifice was offered (Gen 31:54), a sacrifice of peace-offerings. Note, Our peace with God is that which puts true comfort into our peace with our friends. If parties contend, the reconciliation of both to him will facilitate their reconciliation one to another. (3.) They did eat bread together (Gen 31:46), jointly partaking of the feast upon the sacrifice, Gen 31:54. This was in token of a hearty reconciliation. Covenants of friendship were anciently ratified by the parties eating and drinking together. It was in the nature of a love-feast. (4.) They solemnly appealed to God concerning their sincerity herein, [1.] As a witness (Gen 31:49): The Lord watch between me and thee, that is, "The Lord take cognizance of every thing that shall be done on either side in violation of this league. When we are out of one another's sight, let his be a restraint upon us, that wherever we are we are under God's eye." This appeal is convertible into a prayer. Friends at a distance from each other may take the comfort of this, that when they cannot know or succour one another God watches between them, and has his eye on them both. [2.] As a Judge, Gen 31:53. The God of Abraham (from whom Jacob descended), and the God of Nahor (from whom Laban descended), the God of their father (the common ancestor, form whom they both descended), judge betwixt us. God's relation to them is thus expressed to intimate that they worshipped one and the same God, upon which consideration there ought to be no enmity between them. Note, Those that have one God should have one heart: those that agree in religion should strive to agree in every thing else. God is Judge between contending parties, and he will judge righteously; whoever does wrong, it is at his peril. (5.) They gave a new name to the place, Gen 31:47, Gen 31:48. Laban called it in Syriac, and Jacob in Hebrew, the heap of witness; and (Gen 31:49) it was called Mizpah, a watch-tower. Posterity being included in the league, care was taken that thus the memory of it should be preserved. These names are applicable to the seals of the gospel covenant, which are witnesses to us if we be faithful, but witnesses to us if we be faithful, but witnesses against us if we be false. The name Jacob gave this heap (Galeed) stuck by it, not the name Laban gave it. In all this rencounter, Laban was noisy and full of words, affecting to say much; Jacob was silent, and said little. When Laban appealed to God under many titles, Jacob only swore by the fear of his father Isaac, that is, the God whom his father Isaac feared, who had never served other gods, as Abraham and Nahor had done. Two words of Jacob's were more memorable than all Laban's speeches and vain repetitions: for the words of wise men are heard in quiet, more than the cry of him that ruleth among fools, Ecc 9:17. Lastly, After all this angry parley, they part friends, Gen 31:55. Laban very affectionately kissed his sons and his daughters, and blessed them, and then went back in peace. Note, God is often better to us than our fears, and strangely overrules the spirits of men in our favour, beyond what we could have expected; for it is not in vain to trust in him.

Now that Jacob was re-entering Canaan God, by the vision of angels, reminded him of the friends he had when he left it, and thence he takes occasion to remind himself of the enemies he had, particularly Esau. It is probable that Rebekah had sent him word of Esau's settlement in Seir, and of the continuance of his enmity to him. What shall poor Jacob do? He longs to see his father, and yet he dreads to see his brother. He rejoices to see Canaan again, and yet cannot but rejoice with trembling because of Esau. I. He sends a very kind and humble message to Esau. It does not appear that his way lay through Esau's country, or that he needed to ask his leave for a passage; but his way lay near it, and he would not go by him without paying him the respect due to a brother, a twin-brother, an only brother, an elder brother, a brother offended. Note, 1. Though our relations fail in their duty to us, yet we must make conscience of doing our duty to them. 2. It is a piece of friendship and brotherly love to acquaint our friends with our condition, and enquire into theirs. Acts of civility may help to slay enmities. Jacob's message to him is very obliging, v. 4, 5. (1.) He calls Esau his lord, himself his servant, to intimate that he did not insist upon the prerogatives of the birthright and blessing he had obtained for himself, but left it to God to fulfil his own purpose in his seed. Note, Yielding pacifies great offences, Ecc 10:4. We must not refuse to speak in a respectful an submissive manner to those that are ever so unjustly exasperated against it (2.) He gives him a short account of himself, that he was not a fugitive and a vagabond, but, though long absent, had had a certain dwelling-place, with his own relations: I have sojourned with Laban, and staid there till now; and that he was not a beggar, nor did he come home, as the prodigal son, destitute of necessaries and likely to be a charge to his relations; no, I have oxen and asses. This he knew would (if any thing) recommend him to Esau's good opinion. And, (3.) He courts his favour: I have sent, that I might find grace in thy sight. Note, It is no disparagement to those that have the better cause to become petitioners for reconciliation, and to sue for peace as well as right. II. He receives a very formidable account of Esau's warlike preparations against him (Gen 32:6), not a word, but a blow, a very coarse return to his kind message, and a sorry welcome home to a poor brother: He comes to meet thee, and four hundred men with him. He is now weary of waiting for the days of mourning for this good father, and even before they come he resolves to slay his brother. 1. He remembers the old quarrel, and will now be avenged on him for the birthright and blessing, and, if possible, defeat Jacob's expectations from both. Note, malice harboured will last long, and find an occasion to break out with violence a great while after the provocations given. Angry men have good memories. 2. He envies Jacob what little estate he had, and, though he himself was now possessed of a much better, yet nothing will serve him but to feed his eyes upon Jacob's ruin, and fill his fields with Jacob's spoils. Perhaps the account Jacob sent him of his wealth did but provoke him the more. 3. He concludes it easy to destroy him, now that he was upon the road, a poor weary traveller, unfixed, and (as he thinks) unguarded. Those that have the serpent's poison have commonly the serpent's policy, to take the first and fairest opportunity that offers itself for revenge. 4. He resolves to do it suddenly, and before Jacob had come to his father, lest he should interpose and mediate between them. Esau was one of those that hated peace; when Jacob speaks, speaks peaceably, he is for war, Psa 120:6, Psa 120:7. Out he marches, spurred on with rage, and intent on blood and murders; four hundred men he had with him, probably such as used to hunt with him, armed, no doubt, rough and cruel like their leader, ready to execute the word of command though ever so barbarous, and now breathing nothing but threatenings and slaughter. The tenth part of these were enough to cut off poor Jacob, and his guiltless helpless family, root and branch. No marvel therefore that it follows (Gen 32:7), then Jacob was greatly afraid and distressed, perhaps the more so from having scarcely recovered the fright Laban had put him in. Note, Many are the troubles of the righteous in this world, and sometimes the end of one is but the beginning of another. The clouds return after the rain. Jacob, though a man of great faith, yet was now greatly afraid. Note, A lively apprehension of danger, and a quickening fear arising from it, may very well consist with a humble confidence in God's power and promise. Christ himself, in his agony, was sorely amazed. III. He puts himself into the best posture of defence that his present circumstances will admit. It was absurd to think of making resistance, all his contrivance is to make an escape, Gen 32:7, Gen 32:8. He thinks it prudent not to venture all in one bottom, and therefore divides what he had into two companies, that, if one were smitten, the other might escape. Like a tender careful master of a family, he is more solicitous for their safety than for his own. He divided his company, not as Abraham (Gen 14:15), for fight, but for flight.

Esau ran to meet him--What a sudden and surprising change! Whether the sight of the princely present and the profound homage of Jacob had produced this effect, or it proceeded from the impulsive character of Esau, the cherished enmity of twenty years in a moment disappeared; the weapons of war were laid aside, and the warmest tokens of mutual affection reciprocated between the brothers. But doubtless, the efficient cause was the secret, subduing influence of grace (Pro 21:1), which converted Esau from an enemy into a friend.

Here is, I. The kind visit which Joseph, in obedience to his father's command, made to his brethren, who were feeding the flock at Shechem, many miles off. Some suggest that they went thither on purpose, expecting that Joseph would be sent to see them, and that then they should have an opportunity to do him a mischief. However, Joseph and his father had both of them more of the innocence of the dove than of the wisdom of the serpent, else he had never come thus into the hands of those that hated him: but God designed it all for good. See in Joseph an instance, 1. Of dutifulness to his father. Though he was his father's darling, yet he was made, and was willing to be, his father's servant. How readily does he wait his father's orders! Here I am, Gen 37:13. Note, Those children that are best beloved by their parents should be most obedient to their parents; and then their love is well-bestowed and well-returned. 2. Of kindness to his brethren. Though he knew they hated him and envied him, yet he made no objections against his father's commands, either from the distance of the place or the danger of the journey, but cheerfully embraced the opportunity of showing his respect to his brethren. Note, It is a very good lesson, though it is learnt with difficulty and rarely practised, to love those that hate us; if our relations do not their duty to us, yet we must not be wanting in our duty to them. This is thank-worthy. Joseph was sent by his father to Shechem, to see whether his brethren were well there, and whether the country had not risen upon them and destroyed them, in revenge of their barbarous murder of the Shechemites some years before. But Joseph, not finding them there, went to Dothan, which showed that he undertook this journey, not only in obedience to his father (for then he might have returned when he missed them at Shechem, having done what his father told him), but out of love to his brethren, and therefore he sought diligently till he found them. Thus, let brotherly love continue, and let us give proofs of it. II. The bloody and malicious plot of his brethren against him, who rendered good for evil, and, for his love, were his adversaries. Observe, 1. How deliberate they were in the contrivance of this mischief: when they saw him afar off, they conspired against him, Gen 37:18. It was not in a heat, or upon a sudden provocation, that they thought to slay him, but from malice prepense, and in cold blood. Note, Whosoever hateth his brother is a murderer; for he will be one if he have an opportunity, Jo1 3:15. Malice is a most mischievous thing, and is in danger of making bloody work where it is harboured and indulged. The more there is of a project and contrivance in a sin the worse it is; it is bad to do evil, but worse to devise it. 2. How cruel they were in their design; nothing less than his blood would satisfy them: Come, and let us slay him, Gen 37:20. Note, The old enmity hunts for the precious life. It is the blood-thirsty that hate the upright (Pro 29:10), and it is the blood of the saints that the harlot is drunk with. 3. How scornfully they reproached him for his dreams (Gen 37:19): This dreamer cometh; and (Gen 37:20), We shall see what will become of his dreams. This shows what it was that fretted and enraged them. They could not endure to think of doing homage to him; this was what they were plotting to prevent by the murder of him. Note, Men that fret and rage at God's counsels are impiously aiming to defeat them; but they imagine a vain thing, Psa 2:1-3. God's counsels will stand. 4. How they agreed to keep one another's counsel, and to cover the murder with a lie: We will say, Some evil beast hath devoured him; whereas in thus consulting to devour him they proved themselves worse than the most evil beasts; for evil beasts prey not on those of their own kind, but they were tearing a piece of themselves. III. Reuben's project to deliver him, Gen 37:21, Gen 37:22. Note, God can raise up friends for his people, even among their enemies; for he has all hearts in his hands. Reuben, of all the brothers, had most reason to be jealous of Joseph, for he was the first-born, and so entitled to those distinguishing favours which Jacob was conferring on Joseph; yet he proves his best friend. Reuben's temper seems to have been soft and effeminate, which had betrayed him to the sin of uncleanness; while the temper of the next two brothers, Simeon and Levi, was fierce, which betrayed them to the sin of murder, a sin which Reuben startled at the thought of. Note, Our natural constitution should be guarded against those sins to which it is most inclinable, and improved (as Reuben's here) against those sins to which it is most averse. Reuben made a proposal which they thought would effectually answer their intention of destroying Joseph, and yet which he designed should answer his intention of rescuing Joseph out of their hands and restoring him to his father, probably hoping thereby to recover his father's favour, which he had lately lost; but God overruled all to serve his own purpose of making Joseph an instrument to save much people alive. Joseph was here a type of Christ. Though he was the beloved Son of his Father, and hated by a wicked world, yet the Father sent him out of his bosom to visit us in great humility and love. He came from heaven to earth, to seek and save us; yet then malicious plots were laid against him. He came to his own, and his own not only received him not, but consulted against him: This is the heir, come let us kill him; Crucify him, crucify him. This he submitted to, in pursuance of his design to redeem and save us.

The Egyptians' indignation at Israel's increase, notwithstanding the many hardships they put upon them, drove them at length to the most barbarous and inhuman methods of suppressing them, by the murder of their children. It was strange that they did not rather pick quarrels with the grown men, against whom they might perhaps find some occasion: to be thus bloody towards the infants, whom all must own to be innocents, was a sin which they had to cloak for. Note, 1. There is more cruelty in the corrupt heart of man than one would imagine, Rom 3:15, Rom 3:16. The enmity that is in the seed of the serpent against the seed of the woman divests men of humanity itself, and makes them forget all pity. One would not think it possible that ever men should be so barbarous and blood-thirsty as the persecutors of God's people have been, Rev 17:6. 2. Even confessed innocence is no defence against the old enmity. What blood so guiltless as that of a child new-born? Yet that is prodigally shed like water, and sucked with delight like milk or honey. Pharaoh and Herod sufficiently proved themselves agents for that great red dragon, who stood to devour the man-child as soon as it was born, Rev 12:3, Rev 12:4. Pilate delivered Christ to be crucified, after he had confessed that he found no fault in him. It is well for us that, though man can kill the body, this is all he can do. Two bloody edicts are here signed for the destruction of all the male children that were born to the Hebrews. I. The midwives were commanded to murder them. Observe, 1. The orders given them, Exo 1:15, Exo 1:16. It added much to the barbarity of the intended executions that the midwives were appointed to be the executioners; for it was to make them, not only bloody, but perfidious, and to oblige them to betray a trust, and to destroy those whom they undertook to save and help. Could he think that their sex would admit such cruelty, and their employment such base treachery? Note, Those who are themselves barbarous think to find, or make, others as barbarous. Pharaoh's project was secretly to engage the midwives to stifle the men-children as soon as they were born, and then to lay it upon the difficulty of the birth, or some mischance common in that case, Job 3:11. The two midwives he tampered with in order hereunto are here named; and perhaps, at this time, which was above eighty years before their going out of Egypt, those two might suffice for all the Hebrew women, at least so many of them as lay near the court, as it is plain by Exo 2:5, Exo 2:6, many of them did, and of them he was most jealous. They are called Hebrew midwives, probably not because they were themselves Hebrews (for surely Pharaoh could never expect they should be so barbarous to those of their own nation), but because they were generally made use of by the Hebrews; and, being Egyptians, he hoped to prevail with them. 2. Their pious disobedience to this impious command, Exo 1:17. They feared God, regarded his law, and dreaded his wrath more than Pharaoh's and therefore saved the men-children alive. Note, If men's commands be any way contrary to the commands of God, we must obey God and not man, Act 4:19; Act 5:29. No power on earth can warrant us, much less oblige us, to sin against God, our chief Lord. Again, Where the fear of God rules in the heart, it will preserve it from the snare which the inordinate fear of man brings. 3. Their justifying themselves in this disobedience, when they were charged with it as a crime, Exo 1:18. They gave a reason for it, which, it seems, God's gracious promise furnished them with - that they came too late to do it, for generally the children were born before they came, Exo 1:19. I see no reason we have to doubt the truth of this; it is plain that the Hebrews were now under an extraordinary blessing of increase, which may well be supposed to have this effect, that the women had very quick and easy labour, and, the mothers and children being both lively, they seldom needed the help of midwives: this these midwives took notice of, and, concluding it to the finger of God, were thereby emboldened to disobey the king, in favour of those whom Heaven thus favoured, and with this justified themselves before Pharaoh, when he called them to an account for it. Some of the ancient Jews expound it thus, Ere the midwife comes to them they pray to their Father in heaven, and he answereth them, and they do bring forth. Note, God is a readier help to his people in distress than any other helpers are, and often anticipates them with the blessings of his goodness; such deliverances lay them under peculiarly strong obligations. 4. The recompence God gave them for their tenderness towards his people: He dealt well with them, Exo 1:20. Note, God will be behind-hand with none for any kindness done to his people, taking it as done to himself. In particular, he made them houses (Exo 1:21), built them up into families, blessed their children, and prospered them in all they did. Note, The services done for God's Israel are often repaid in kind. The midwives kept up the Israelites' houses, and, in recompence for it, God made them houses. Observe, The recompence has relation to the principle upon which they went: Because they feared God, he made them houses. Note, Religion and piety are good friends to outward prosperity: the fear of God in a house will help to build it up and establish it. Dr. Lightfoot's notion of it is, That, for their piety, they were married to Israelites, and Hebrew families were built up by them. II. When this project did not take effect, Pharaoh gave public orders to all his people to drown all the male children of the Hebrews, Exo 1:22. We may suppose it was made highly penal for any to know of the birth of a son to an Israelite, and not to give information to those who were appointed to throw him into the river. Note, The enemies of the church have been restless in their endeavours to wear out the saints of the Most High, Dan 7:25. But he that sits in heaven shall laugh at them. See Psa 2:4.

Pharaoh's orders are here put in execution; straw is denied, and yet the work not diminished. 1. The Egyptian task-masters were very severe. Pharaoh having decreed unrighteous decrees, the task-masters were ready to write the grievousness that he had prescribed, Isa 10:1. Cruel princes will never want cruel instruments to be employed under them, who will justify them in that which is most unreasonable. These task-masters insisted upon the daily tasks, as when there was straw, Exo 5:13. See what need we have to pray that we may be delivered from unreasonable and wicked men, Th2 3:2. The enmity of the serpent's seed against the seed of the woman is such as breaks through all the laws of reason, honour, humanity, and common justice. 2. The people hereby were dispersed throughout all the land of Egypt, to gather stubble, Exo 5:12. By this means Pharaoh's unjust and barbarous usage of them came to be known to all the kingdom, and perhaps caused them to be pitied by their neighbours, and made Pharaoh's government less acceptable even to his own subjects: good-will is never got by persecution. 3. The Israelite-officers were used with particular harshness, Exo 5:14. Those that were the fathers of the houses of Israel paid dearly for their honour; for from them immediately the service was exacted, and they were beaten when it was not performed. See here, (1.) What a miserable thing slavery is, and what reason we have to be thankful to God that we are a free people, and not oppressed. Liberty and property are valuable jewels in the eyes of those whose services and possessions lie at the mercy of an arbitrary power. (2.) What disappointments we often meet with after the raising of our expectations. The Israelites were now lately encouraged to hope for enlargement, but behold greater distresses. This teaches us always to rejoice with trembling. (3.) What strange steps God sometimes takes in delivering his people; he often brings them to the utmost straits when he is just ready to appear for them. The lowest ebbs go before the highest tides; and very cloudy mornings commonly introduce the fairest days, Deu 32:36. God's time to help is when things are at the worst; and Providence verifies the paradox, The worse the better.

We have here the story of the war with Amalek, which, we may suppose, was the first that was recorded in the book of the wars of the Lord, Num 21:14. Amalek was the first of the nations that Israel fought with, Num 24:20. Observe, I. Amalek's attempt: They came out, and fought with Israel, Exo 17:8. The Amalekites were the posterity of Esau, who hated Jacob because of the birthright and blessing, and this was an effort of the hereditary enmity, a malice that ran in the blood, and perhaps was now exasperated by the working of the promise towards an accomplishment. Consider this, 1. As Israel's affliction. They had been quarrelling with Moses (Exo 17:2), and now God sends Amalekites to quarrel with them; wars abroad are the just punishment of strifes and discontents at home. 2. As Amalek's sin; so it is reckoned, Deu 25:17, Deu 25:18. They did not boldly front them as a generous enemy, but without any provocation given by Israel, or challenge given to them, basely fell upon their rear, and smote those that were faint and feeble and could neither make resistance nor escape. Herein they bade defiance to that power which had so lately ruined the Egyptians; but in vain did they attack a camp guarded and victualled by miracles: verily they knew not what they did. II. Israel's engagement with Amalek, in their own necessary defence against the aggressors. Observe, 1. The post assigned to Joshua, of whom this is the first mention: he is nominated commander-in-chief in this expedition, that he might be trained up to the services he was designed for after the death of Moses, and be a man of war from his youth. He is ordered to draw out a detachment of choice men from the thousands of Israel and to drive back the Amalekites, Exo 17:9. When the Egyptians pursued them Israel must stand still and see what God would do; but now it was required that they should bestir themselves. Note, God is to be trusted in the use of means. 2. The post assumed by Moses: I will stand on the top of the hill with the rod of God in my hand, Exo 17:9. See how God qualifies his people for, and calls them to, various services for the good of his church: Joshua fights, Moses prays, and both minister to Israel. Moses went up to the top of the hill, and placed himself, probably, so as to be seen by Israel; there he held up the rod of God in his hand, that wonder-working rod which had summoned the plagues of Egypt, and under which Israel had passed out of the house of bondage. This rod Moses held up to Israel, to animate them; the rod was held up as the banner to encourage the soldiers, who might look up, and say, "Yonder is the rod, and yonder the hand that used it, when such glorious things were wrought for us." Note, It tends much to the encouragement of faith to reflect upon the great things God has done for us, and review the monuments of his favours. Moses also held up this rod to God, by way of appeal to him: "Is not the battle the Lord's? Is not he able to help, and engaged to help? Witness this rod, the voice of which, thus held up, is (Isa 51:9, Isa 51:10), Put on strength, O arm of the Lord; art not thou it that hath cut Rahab?" Moses was not only a standard-bearer, but an intercessor, pleading with God for success and victory. Note, When the host goes forth against the enemy earnest prayers should be made to the God of hosts for his presence with them. It is here the praying legion that proves the thundering legion. There, in Salem, in Sion where prayers were made, there the victory was won, there broke the arrows of the bow, Psa 76:2, Psa 76:3. Observe, (1.) How Moses was tired (Exo 17:12): His hands were heavy. The strongest arm will fail with being long extended; it is God only whose hand is stretched out still. We do not find that Joshua's hands were heavy in fighting, but Moses's hands were heavy in praying. The more spiritual any service is the more apt we are to fail and flag in it. Praying work, if done with due intenseness of mind and vigour of affection, will be found hard work, and, though the spirit be willing, the flesh will be weak. Our great Intercessor in heaven faints not, nor is he weary, though he attends continually to this very thing. (2.) What influence the rod of Moses had upon the battle (v. 11): When Moses held up his hand in prayer (so the Chaldee explains it) Israel prevailed, but, when he let down his hand from prayer, Amalek prevailed. To convince Israel that the hand of Moses (with whom they had just now been chiding) contributed more to their safety than their own hands, his rod than their sword, the success rises and falls as Moses lifts up or lets down his hands. It seems, the scale wavered for some time, before it turned on Israel's side. Even the best cause must expect disappointments as an alloy to its successes; though the battle be the Lord's, Amalek may prevail for a time. The reason was, Moses let down his hands. Note, The church's cause is, commonly, more or less successful according as the church's friends are more or less strong in faith and fervent in prayer. (3.) The care that was taken for the support of Moses. When he could not stand any longer he sat down, not in a chair of state, but upon a stone (v. 12); when he could not hold up his hands, he would have them held up. Moses, the man of God, is glad of the assistance of Aaron his brother, and Hur, who, some think, was his brother-in-law, the husband of Miriam. We should not be shy either of asking help from others or giving help to others, for we are members one of another. Moses's hands, thus stayed, were steady till the going down of the sun; and, though it was with much ado that he held out, yet his willing mind was accepted. No doubt it was a great encouragement to the people to see Joshua before them in the field of battle and Moses above them upon the top of the hill: Christ is both to us - our Joshua, the captain of our salvation who fights our battles, and our Moses, who, in the upper world, ever lives making intercession, that our faith fail not. III. The defeat of Amalek. Victory had hovered awhile between the camps; sometimes Israel prevailed and sometimes Amalek, but Israel carried the day, v. 13. Though Joshua fought with great disadvantages - his soldiers undisciplined, ill-armed, long inured to servitude, and apt to murmur; yet by them God wrought a great salvation, and made Amalek pay dearly for his insolence. Note, Weapons formed against God's Israel cannot prosper long, and shall be broken at last. The cause of God and his Israel will be victorious. Though God gave the victory, yet it is said, Joshua discomfited Amalek, because Joshua was a type of Christ, and of the same name, and in him it is that we are more than conquerors. It was his arm alone that spoiled principalities and powers, and routed all their force. IV. The trophies of this victory set up. 1. Moses took care that God should have the glory of it (v. 15); instead of setting up a triumphal arch, to the honour of Joshua (though it had been a laudable policy to put marks of honour upon him), he builds an altar to the honour of God, and we may suppose it was not an altar without sacrifice; but that which is most carefully recorded is the inscription upon the altar, Jehovah-nissi - The Lord is my banner, which probably refers to the lifting up of the rod of God as a banner in this action. The presence and power of Jehovah were the banner under which they enlisted, by which they were animated and kept together, and therefore which they erected in the day of their triumph. In the name of our God we must always lift up our banners, Psa 20:5. It is fit that he who does all the work should have all the praise. 2. God took care that posterity should have the comfort and benefit of it: "Write this for a memorial, not in loose papers, but in a book, write it, and then rehearse it in the ears of Joshua, let him be entrusted with this memorial, to transmit it to the generations to come." Moses must now begin to keep a diary or journal of occurrences; it is the first mention of writing that we find in scripture, and perhaps the command was not given till after the writing of the law upon the tables of stone: "Write it in perpetuam rei memoriam - that the event may be had in perpetual remembrance; that which is written remains." (1.) "Write what has been done, what Amalek has done against Israel; write in gall their bitter hatred, write in blood their cruel attempts, let them never be forgotten, nor yet what God has done for Israel in saving them from Amalek. Let ages to come know that God fights for his people, and he that touches them touches the apple of his eye." (2.) Write what shall be done. [1.] That in process of time Amalek shall be totally ruined and rooted out (Exo 17:14), that he shall be remembered only in history." Amalek would have cut off the name of Israel, that it might be no more in remembrance (Psa 83:4, Psa 83:7); and therefore God not only disappoints him in this, but cuts off his name. "Write it for the encouragement of Israel, whenever the Amalekites are an annoyance to them, that Israel will at last undoubtedly triumph in the fall of Amalek." This sentence was executed in part by Saul (1 Sa. 15), and completely by David (ch. 30; Sa2 1:1; Sa2 8:12); after his time we never read so much as of the name of Amalek. [2.] This is the mean time God would have a continual controversy with him (v. 16): Because his hand is upon the throne of the Lord, that is, against the camp of Israel in which the Lord ruled, which was the place of his sanctuary, and is therefore called a glorious high throne from the beginning (Jer 17:12); therefore the Lord will have war with Amalek from generation to generation. This was written for direction to Israel never to make any league with the Amalekites, but to look upon them as irreconcilable enemies, doomed to ruin. Amalek's destruction was typical of the destruction of all the enemies of Christ and his kingdom. Whoever make war with the Lamb, the Lamb will overcome them.

Here is the law, 1. Concerning flying insects, as flies, wasps, bees, etc.; these they might not eat (Lev 11:20), nor indeed are they fit to be eaten; but there were several sorts of locusts which in those countries were very good meat, and much used: John Baptist lived upon them in the desert, and they are here allowed them, Lev 11:21, Lev 11:22. 2. Concerning the creeping things on the earth; these were all forbidden (Lev 11:29, Lev 11:30, and again, Lev 11:41, Lev 11:42); for it was the curse of the serpent that upon his belly he should go, and therefore between him and man there was an enmity put (Gen 3:15), which was preserved by this law. Dust is the meat of the creeping things, and therefore they are not fit to be man's meat. 3. Concerning the dead carcasses of all these unclean animals. (1.) Every one that touched them was to be unclean until the evening, Lev 11:24-28. This law is often repeated, to possess them with a dread of every thing that was prohibited, though no particular reason for the prohibition did appear, but only the will of the Law-maker. Not that they were to be looked upon as defiling to the conscience, or that it was a sin against God to touch them, unless done in contempt of the law: in many cases, somebody must of necessity touch them, to remove them; but it was a ceremonial uncleanness they contracted, which for the time forbade them to come into the tabernacle, or to eat of any of the holy things, or so much as to converse familiarly with their neighbours. But the uncleanness continued only till the evening, to signify that all ceremonial pollutions were to come to an end by the death of Christ in the evening of the world. And we must learn, by daily renewing our repentance every night for the sins of the day, to cleanse ourselves from the pollution we contract by them, that we may not lie down in our uncleanness. Even unclean animals they might touch while they were alive without contracting any ceremonial uncleanness by it, as horses and dogs, because they were allowed to use them for service; but they might not touch them when they were dead, because they might not eat their flesh; and what must not be eaten must not be touched, Gen 3:3. (2.) Even the vessels, or other things they fell upon, were thereby made unclean until the evening (Lev 11:32), and if they were earthen vessels they must be broken, Lev 11:33. This taught them carefully to avoid every thing that was polluting, even in their common actions. Not only the vessels of the sanctuary, but every pot in Jerusalem and Judah, must be holiness to the Lord, Zac 14:20, Zac 14:21. The laws in these cases are very critical, and the observance of them would be difficult, we should think, if every thing that a dead mouse or rat, for instance, falls upon must be unclean; and if it were an oven, or ranges for pots, they must all be broken down, Lev 11:35. The exceptions also are very nice, Lev 11:36, etc. All this was designed to exercise them to a constant care and exactness in their obedience, and to teach us, who by Christ are delivered from these burdensome observances, not to be less circumspect in the more weighty matters of the law. We ought as industriously to preserve our precious souls from the pollutions of sin, and as speedily to cleanse them when they are polluted, as they were to preserve and cleanse their bodies and household goods from those ceremonial pollutions.

Here is, I. The sudden death of the ten evil spies. While the sentence was passing upon the people, before it was published, they died of the plague before the Lord, Num 14:36, Num 14:37. Now, 1. God hereby showed his particular displeasure against those who sinned and made Israel to sin. (1.) They sinned themselves, in bringing up a slander upon the land of promise. Note, Those greatly provoke God who misrepresent religion, cast reproach upon it, and raise prejudices in men's minds against it, or give occasion to those to do so who seek occasion. Those that represent the service of God as mean and despicable, melancholy and uncomfortable, hard and impracticable, needless and unprofitable, bring up an evil report upon the good land, pervert the right ways of the Lord, and in effect give him the lie. (2.) They made Israel to sin. They designedly made all the congregation murmur against God. Note, Ring-leaders in sin may expect to fall under particular marks of the wrath of God, who will severely reckon for the blood of souls, which is thus spilt. 2. God hereby showed what he could have done with the whole congregation, and gave an earnest of the execution of the sentence now passed upon them. He that thus cut off one of a tribe could have cut off their whole tribes suddenly, and would do it gradually. Note, The remarkable deaths of notorious sinners are earnests of the final perdition of ungodly men, Pe2 2:5, Pe2 2:6. Thus the wrath of God is revealed, that sinners may hear and fear. II. The special preservation of Caleb and Joshua: They lived still, Num 14:38. It is probable that all the twelve spies stood together, for the eyes of all Israel were now upon them; and therefore it is taken notice of as very remarkable, and which could not but be affecting to the whole congregation, that when the ten evil spies fell down dead of the plague, a malignant infectious distemper, yet these two that stood among them lived, and were well. God hereby confirmed their testimony, and put those to confusion that spoke of stoning them. He likewise gave them an assurance of their continued preservation in the wilderness, when thousands should fall on their right hand and on their left, Psa 91:7. Death never misses his mark, nor takes any by oversight that were designed for life, though in the midst of those that were to die. III. The publication of the sentence to all the people, Num 14:36. He told them all what the decree was which had gone forth concerning them, and which could not be reversed, that they must all die in the wilderness, and Canaan must be reserved for the next generation. It was a very great disappointment, we may well think, to Moses himself, who longed to be in Canaan, as well as to all the people; yet he acquiesced, but they wept and mourned greatly. The assurance which Moses had of God's being glorified by this sentence gave him satisfaction, while the consciousness of their own guilt, and their having procured it to themselves, gave them the greatest vexation. They wept for nothing (Num 14:1), and now they have cause given them to weep; so justly are murmurers made mourners. If they had mourned for the sin when they were faithfully reproved for it (Num 14:9), the sentence would have been prevented; but now that they mourned for the judgment only their grief came too late, and did them no service; they found no place for repentance, though they sought it carefully with tears, Heb 12:17. Such mourning as this there is in hell, but the tears will not quench the flames, no, nor cool the tongue. IV. The foolish fruitless attempts of some of the Israelites to enter Canaan, notwithstanding the sentence. 1. They were now eager to go forward towards Canaan, Num 14:40. They were up early, mustered all their force, got together in a body, and begged of Moses to lead them on against the enemy, and now there is no more talk among them of making a captain to return into Egypt. They confess their fault: We have sinned; they profess reformation: Lo, we be here, and will go up. They now desire the land which they had despised, and put a confidence in the promise which they had distrusted. Thus when God judges he will overcome, and, first or last, will convince sinners of the evil of all their ungodly deeds, and hard speeches, and force them to recall their own words. But, though God was glorified by this recantation of theirs, they were not benefited by it, because it came too late. The decree had gone forth, the consumption was determined; they did not seek the Lord while he might be found, and now he would not be found. O, if men would but be as earnest for heaven while their day of grace lasts as they will be when it is over, would be as solicitous to provide themselves with oil while the bridegroom tarries as they will be when the bridegroom comes, how well were it for them! 2. Moses utterly disallows their motion, and forbids the expedition they were meditating: Go not up, Num 14:41-43. (1.) He gives them warning of the sin; it is transgressing the commandment of the Lord, who had expressly ordered them, when they did move, to move back towards the Red Sea. Note, That which has been duty, in its season, when it comes to be mistimed may be turned into sin. It is true the command he refers to was in the nature of a punishment, but he that has not obeyed the law is obliged to submit to the penalty, for the Lord is our Judge as well as Lawgiver. (2.) He gives them this warning of the danger: "It shall not prosper, never expect it." Note, It is folly to promise ourselves success in that which we undertake contrary to the mind of God. "The Canaanites are before you to attack you, and the Lord is not among you to protect you and fight for you, and therefore look to yourselves that you be not smitten before your enemies." Those that are out of the way of their duty are from under God's protection, and go at their peril. It is dangerous going where we cannot expect God should go along with us. Nay, he plainly foresees and foretels their defeat: You shall fall by the sword of the Amalekites and Canaanites (who were to have fallen by their sword); Because you are turned away from the Lord, from following the guidance of his precept and promise, therefore the Lord will not be with you. Note, God will certainly leave those that leave him; and those that are left of him lie exposed to all misery. 3. They venture notwithstanding. Never was people so perverse and so desperately resolved in every thing to walk contrary to God. God bade them go, and they would not; he forbade them, and they would. Thus is the carnal mind enmity to God: They presumed to go up unto the hill-top, Num 14:44. Here, (1.) They struggled against the sentence of divine justice, and would press on in defiance of it. (2.) They slighted the tokens of God's presence, for they would go though they left Moses and the ark of the covenant behind them. They had distrusted God's strength, and now they presume upon their own without his. 4. The expedition speeds accordingly, Num 14:45. The enemy had posted themselves upon the top of the hill, to make good that pass against the invaders, and, being informed by their scouts of their approach, sallied out upon them, and defeated them, and it is probable that many of the Israelites were killed. Now the sentence began to be executed that their carcases should fall in the wilderness. Note, That affair can never end well that begins with sin. The way to obtain peace with our friends, and success against our enemies, is to make God our friend, and keep ourselves in his love. The Jews, like these their ancestors, when they had rejected Christ's righteousness, attempted to establish their own, and it sped as this.

We have here the application made by Israel to the Edomites. The nearest way to Canaan from the place where Israel now lay encamped was through the country of Edom. Now, I. Moses sends ambassadors to treat with the king of Edom for leave to pass through his country, and gives them instructions what to say, Num 20:14-17. 1. They are to claim kindred with the Edomites: Thus saith thy brother Israel. Both nations descended from Abraham and Isaac, their common ancestors; Esau and Jacob, the two fathers of their respective nations, were twin-brothers; and therefore, for relation-sake, they might reasonably expect this kindness from them; nor needed the Edomites to fear that their brother Israel had any ill design upon them, or would take any advantages against them. 2. They are to give a short account of the history and present state of Israel, which, they take it for granted, the Edomites were no strangers to. And in this there was a double plea: - (1.) Israel had been abused by the Egyptians, and therefore ought to be pitied and succoured by their relations: "The Egyptians vexed us and our fathers, but we may hope our brethren the Edomites will not be so vexatious." (2.) Israel had been wonderfully saved by the Lord, and therefore ought to be countenanced and favoured (Num 20:16): "We cried unto the Lord, and he sent an angel, the angel of his presence, the angel of the covenant, the eternal Word, who had brought us forth out of Egypt, and led us hither." It was therefore the interest of the Edomites to ingratiate themselves with a people that had so great an interest in heaven and were so much its favourites, and it was at their peril if they offered them any injury. It is our wisdom and duty to be kind to those whom God is pleased to own, and to take his people for our people. Come in, thou blessed of the Lord. 3. They are humbly to beg a passport through their country. Though God himself, in the pillar of cloud and fire, was Israel's guide, in following which they might have justified their passing through any man's ground against all the world, yet God would have this respect paid to the Edomites, to show that no man's property ought to be invaded under colour of religion. Dominion is founded in providence, not in grace. Thus when Christ was to pass through a village of the Samaritans, to whom his coming was likely to be offensive, he sent messengers before his face to ask leave, Luk 9:52. Those that would receive kindness must not disdain to request it. 4. They are to give security for the good behaviour of the Israelites in this march, that they would keep in the king's high road, that they would commit no trespass upon any man's property, either in ground or water, that they would not so much as make use of a well without paying for it, and that they would make all convenient speed, as fast as they could well go on their feet, Num 20:17, Num 20:19. Nothing could be offered more fair and neighbourly. II. The ambassadors returned with a denial, Num 20:18. Edom, that is, the king of Edom, as protector of his country, said, Thou shalt not pass by me; and, when the ambassadors urged it further, he repeated the denial (Num 20:20) and threatened, if they offered to enter his country, it should be at their peril; he raised his trained bands to oppose them. Thus Edom refused to give Israel passage. This was owing, 1. To their jealousy of the Israelites; they feared they should receive promises. And truly, had this numerous army been under any other discipline and command than that of the righteous God himself, who would no more suffer them to do wrong than to take wrong, there might have been cause for this jealousy; but what could they fear from a nation that had statutes and judgments so righteous? 2. It was owing to the old enmity which Esau bore to Israel. If they had no reason to fear damage by them, yet they were not willing to show so much kindness to them. Esau hated Jacob because of the blessing, and now the hatred revived, when the blessing was ready to be inherited. God would hereby discover the ill-nature of the Edomites to their shame, and try the good-nature of the Israelites to their honour: they turned away from him, and did not take this occasion to quarrel with him. Note, We must not think it strange if the most reasonable requests be denied by unreasonable men, and if those be affronted by men whom God favours. I as a deaf man heard not. After this indignity which the Edomites offered to Israel God gave them a particular caution not to abhor an Edomite (Deu 23:7), though the Edomites had shown such an abhorrence of them, to teach us in such cases not to meditate revenge.

Here is, I. Great preparation made for the cursing of Israel. That which was aimed at was to engage the God of Israel to forsake them, and either to be on Moab's side or to stand neuter. O the sottishness of superstition, to imagine that God will be at men's beck! Balaam and Balak think to bribe him with altars and sacrifices, offered without any warrant or institution of his: as if he would eat the flesh of bulls or drink the blood of goats. Ridiculous nonsense, to think that these would please God, and gain his favour, when there could be in them no exercise either of faith or obedience! Yet, it should seem, they offered these sacrifices to the God of heaven the supreme Numen - Divinity, and not to any of their local deities. But the multiplying of altars was an instance of their degeneracy from the religion of their ancestors, and their apostasy to idolatry; for those that multiplied altars multiplied gods. Ephraim made many altars to sin, Hos 8:11. Thus they liked not to retain God in their knowledge, but became vain in their imaginations; and yet presumptuously expected hereby to gain God over to them from Israel, who had his sanctuary among them, and his anointed altar. Observe here, 1. How very imperious Balaam was, proud to have the command of a king and to give law to princes. Such is the spirit of that wicked one who exalts himself above all that is called God, or that is worshipped. With what authority does Balaam give orders! Build me here (in the place I have pitched upon) seven altars, of stone or turf. Thus he covers his malice against Israel with a show of devotion, but his sacrifice was an abomination, being brought with such a wicked mind, Pro 21:27. That which he aimed at was not to honour God with the sacrifices of righteousness, but to enrich himself with the wages of unrighteousness. 2. How very obsequious Balak was. The altars were presently built, and the sacrifices prepared, the best of the sort, seven bullocks and seven rams. Balak makes no objection to the charge, nor does he snuff at it, or think it either a weariness or a disparagement to stand by his burnt-offering as Balaam ordered him. II. The turning of the curse into a blessing, by the overruling power of God, in love to Israel, which is the account Moses gives of it, Deu 23:5. 1. God puts the blessing into the mouth of Balaam. While the sacrifices were burning, Balaam retired; he went solitary, into some dark grove on the top of the high place, Deu 23:3, marg. Thus much he knew, that solitude gives a good opportunity for communion with God; those that would meet with him must retire from the world, and the business and conversation of it, and love to be private, reckoning themselves never less alone than when alone, because the Father is with them. Enter therefore into thy closet, and shut the door, and be assured that God will meet thee if thou seek him in the due order. But Balaam retired with a peradventure only, having some thoughts that God might meet him; but being conscious to himself of guilt, and knowing that God had lately met him in anger, he had reason to speak doubtfully: Peradventure the Lord will come to meet me, Num 23:3. But let not such a man think that he shall receive any favour from God. Nay, it should seem, though he pretended to go and meet with God, he really designed to use enchantments; see Num 24:1. But, whatever he intended. God designed to serve his own glory by him, and therefore met Balaam, Num 23:4. What communion has light with darkness? No friendly communion, we may be sure. Balaam's way was still perverse, and God was still an adversary to him; but, Balak having chosen him for his oracle, God would constrain him to utter such a confession, to the honour of god and Israel, as should render those for ever inexcusable who should appear in arms against them. When Balaam was aware that God met him, probably by an angel, he boasted of his performances: I have prepared seven altars, and offered upon every altar a bullock and a ram. How had he done it? It cost him nothing; it was done at Balak's expense; yet, (1.) He boasts of it, as if he had done some mighty thing. The acts of devotion which are done in hypocrisy are commonly reflected upon with pride and vain glory. Thus the Pharisee went up to the temple to boast of his religion, Luk 18:11, Luk 18:12. (2.) He insists upon it as a reason why God should gratify him in his desire to curse Israel, as if now he had made God his debtor, and might draw upon him for what he pleased. He thinks God is so much beholden to him for these sacrifices that the least he can do in recompense for them is to sacrifice his Israel to the malice of the king of Moab. Note, It is a common cheat that wicked people put upon themselves, to think that by the shows of piety they may prevail with God to countenance them, and connive at them, in their greatest immoralities, especially in persecution, Isa 66:5. However, thought the sacrifice was an abomination, God took the occasion of Balaam's expectation to put a word into his mouth (Num 23:5); for the answer of the tongue if from the Lord, and thus he would show how much those are mistaken who say, With our tongue we will prevail, our lips are our own, Psa 12:4. He that made man's mouth knows how to manage it, and to serve his own purposes by it. This speaks terror to daring sinners, that set their mouth against the heavens. God can make their own tongues to fall upon them, Psa 64:8. And it speaks comfort to God's witnesses, whom at any time he calls out to appear for him; if God put a word into the mouth of Balaam, who would have defied God and Israel, surely he will not be wanting to those who desire to glorify God and edify his people by their testimony, but it shall be given them in that same hour what they should speak. 2. Balaam pronounces the blessing in the ears of Balak. He found him standing by his burnt-sacrifice (Num 23:6), closely attending it, and earnestly expecting the success. those that wold have an answer of peace from God must abide by the sacrifice, and attend on the Lord without distraction, not weary in well doing. Balaam, having fixed himself in the place appointed for his denouncing curses against Israel, which perhaps he had drawn up in form ready to deliver, takes up his parable, and it proves a blessing, Num 23:7. He pronounces Israel safe and happy, and so blesses them. (1.) He pronounces them safe, and out of the reach of his envenomed darts. [1.] He owns that the design was to curse them, that Balak sent for him out of his own country, and that he came, with that intent, Num 23:7. The message sent to him was, Come, curse me Jacob, and come, defy Israel. Balak intended to make war upon them, and he would have Balaam to bless his arms, and to prophesy and pray for the ruin of Israel. [2.] He owns the design defeated, and his own inability to accomplish it. He could not so much as give them an ill word or an ill wish: How shall I curse those whom God has not cursed? Num 23:8. Not that therefore he would not do it, but therefore he could not do it. this is a fair confession, First, Of the weakness and impotency of his own magic skill, for which others valued him so much, and doubtless he valued himself no less. He was the most celebrated man of that profession, and yet owns himself baffled. God had warned the Israelites not to use divination (Lev 19:31), and this providence gave them a reason for that law, by showing them the weakness and folly of it. As they had seen the magicians of Egypt befooled, so, here, the great conjurer of the east. See Isa 47:12-14. Secondly, It is a confession of the sovereignty and dominion of the divine power. He owns that he could do no more than God would suffer him to do, for God could overrule all his purposes, and turn his counsels headlong. Thirdly, It is a confession of the inviolable security of the people of God. Note, 1. God's Israel are owned and blessed of him. He has not cursed them, for they are delivered from the curse of the law; he has not defied them, nor rejected or abandoned them, though mean and vile. 2. Those that have the good-will of Heaven have the ill-will of hell; the serpent and this seed have an enmity to them. 3. Though the enemies of God's people may prevail far against them, yet they cannot curse them; that is, they cannot do them any real mischief, much less a ruining mischief, for they cannot separate them from the love of God, Rom 8:39. (2.) He pronounces them happy in three things: - [1.] Happy in their peculiarity, and distinction from the rest of the nations: From the top of the rock I see him, Num 23:9. And it seems to have been a great surprise to him that whereas, it is probable, they were represented to him as a rude and disorderly rabble, that infested the countries round about in rambling parties, he was them a regular incorporated camp, in which appeared all the marks of discipline and good order; he saw them a people dwelling alone, and foresaw they would continue so, and their singularity would be their unspeakable honour. Persons of quality we call person of distinction; this was Israel's praise, though their enemies turned it to their reproach, that they differed from all the neighbouring nations, not only in their religion and sacred rites, but in their diet, and dress, and common usages, as a people called out of the world, and not to be conformed to it. They never lost their reputation till they mingled among the heathen, Psa 106:35. Note, It is the duty and honour of those that are dedicated to God to be separated from the world, and not to walk according to the course and custom of it. Those who make conscience of peculiar duties may take the comfort of peculiar privileges, which it is probable Balaam has an eye to here. God's Israel shall not stand upon a level with other nations, but be dignified above them all, as a people near to God, and set apart for him. [2.] Happy in their numbers, not so few and despicable as they were represented to him, but an innumerable company, which made them both honourable and formidable (Num 23:10): Who can count the dust of Jacob? The number of the people was the thing that Balak was vexed at (Num 22:3): Moab was afraid of them, because they were many; and God does here by Balaam promote that fear and vexation, foretelling their further increase. Balak would have him see the utmost part of the people (Num 22:41), hoping the more he saw of them the more he would be exasperated against them, and throw about his curses with the more keenness and rage; but it proved quite contrary: instead of being angry at their numbers, he admired them. The better acquainted we are with God's people the better opinion we have of them. He takes notice of the number, First, Of the dust of Jacob; that is, the people of Jacob, concerning whom it was foretold that they should be as the dust for number, Gen 28:14. Thus he owns the fulfilling of the promise made to the fathers, and expects that it should be yet further accomplished. Perhaps it was part of David's fault in numbering the people that he offered to count the dust of Jacob, which God had said should be innumerable. Secondly, Of the fourth part of Israel, alluding to the form of their camp, which was cast into four squadrons, under four standards. Note, God's Israel are a very great body, his spiritual Israel are so, and they will appear to be so when they shall all be gathered together unto him in the great day, Rev 7:9. [3.] Happy in their end: Let me die the death of the righteous Israelites, that are in covenant with God, and let my last end, or future state, be like theirs, or my recompence, namely, in the other world. Here, First, It is taken for granted that death is the end of all men; the righteous themselves must die: and it is good for us to think of this with application, as Balaam himself does here, speaking of his own death. Secondly, he goes upon the supposition of the soul's immortality, and a different state on the other side death, to which this is a noble testimony, and an evidence of its being anciently known and believed. For how could the death of the righteous be more desirable than the death of the wicked upon any other account than as it involved happiness in another world, since in the manner and circumstances of dying we see all things come alike to all? Thirdly, He pronounces the righteous truly blessed, not only while they live, but when they die, which makes their death not only more desirable than the death of others, but even more desirable than life itself; for in that sense his wish may be taken. Not only, "When I do die, let me die the death of the righteous;" but, "I could even now be willing to die, on condition that I might die the death of the righteous, and reach my end this moment, provided it might be like his." Very near the place where Balaam now was, on one of the mountains of Moab, not long after this, Moses died, and to that perhaps God, who put this word into his mouth, designed it should have a reference, that by it Moses might be encouraged to go up and die such a death as Balaam himself wished to die. Fourthly, He shows his opinion of religion to be better than his resolution; there are many who desire to die the death of the righteous, but do not endeavour to live the life of the righteous. Gladly would they have their end like theirs, but not their way. They would be saints in heaven, but not saints on earth. This is the desire of the slothful, which kills him, because his hands refuse to labour. This of Balaam's is only a wish, not a prayer, and it is a vain wish, being only a wish for the end, without any care for the means. Thus far this blessing goes, even to death, and beyond it, as far as the last end. Now, III. We are told, 1. How Balak fretted at it, Num 23:11. He pretended to honour the Lord with his sacrifices, and to wait for the answer God would send him; and yet, when it did not prove according to his mind, he forgot God, and flew into a great passion against Balaam, as if it had been purely his doing: "What hast thou done unto me! How hast thou disappointed me!" Sometimes God makes the enemies of his church a vexation one to another, while he that sits in heaven laughs at them, and the efforts of their impotent malice. 2. How Balaam was forced to acquiesce in it. He submits because he cannot help it, and yet humours the thing with no small address, as if he had been peculiarly conscientious, answering Balak with the gravity of a prophet: Must I not take heed to speak that which the Lord has put in my mouth? Num 23:12. Thus a confession of God's overruling power is extorted from a wicked prophet, to the further confusion of a wicked prince.

But if he thrust him suddenly without enmity, or have cast upon him any thing without laying of wait, &c.--Under the excitement of a sudden provocation, or violent passion, an injury might be inflicted issuing in death; and for a person who had thus undesignedly committed slaughter, the Levitical cities offered the benefit of full protection. Once having reached the nearest, for one or other of them was within a day's journey of all parts of the land, he was secure. But he had to "abide in it." His confinement within its walls was a wise and salutary rule, designed to show the sanctity of human blood in God's sight, as well as to protect the manslayer himself, whose presence and intercourse in society might have provoked the passions of the deceased's relatives. But the period of his release from this confinement was not until the death of the high priest. That was a season of public affliction, when private sorrows were sunk or overlooked under a sense of the national calamity, and when the death of so eminent a servant of God naturally led all to serious consideration about their own mortality. The moment, however, that the refugee broke through the restraints of his confinement and ventured beyond the precincts of the asylum, he forfeited the privilege, and, if he was discovered by his pursuer, he might be slain with impunity.

Here is, I. A very strict caution against all friendship and fellowship with idols and idolaters. Those that are taken into communion with God must have no communication with the unfruitful works of darkness. These things they are charged about for the preventing of this snare now before them. 1. They must show them no mercy, Deu 7:1, Deu 7:2. Bloody work is here appointed them, and yet it is God's work, and good work, and in its time and place needful, acceptable, and honourable. (1.) God here engages to do his part. It is spoken of as a thing taken for granted that God would bring them into the land of promise, that he would cast out the nations before them, who were the present occupants of that land; no room was left to doubt of that. His power is irresistible, and therefore he can do it; his promise is inviolable, and therefore he will do it. Now, [1.] These devoted nations are here named and numbered (Deu 7:1), seven in all, and seven to one are great odds. They are specified, that Israel might know the bounds and limits of their commission: hitherto their severity must come, but no further; nor must they, under colour of this commission, kill all that came in their way; no, here must its waves be stayed. The confining of this commission to the nations here mentioned plainly intimates that after-ages were not to draw this into a precedent; this will not serve to justify those barbarous laws which give no quarter. How agreeable soever this method might be, when God himself prescribed it, to that dispensation under which such multitudes of beasts were killed and burned in sacrifice, now that all sacrifices of atonement are perfected in, and superseded by, the great propitiation made by the blood of Christ, human blood has become perhaps more precious than it was, and those that have most power yet must not be prodigal of it. [2.] They are here owned to be greater and mightier than Israel. They had been long rooted in this land, to which Israel came strangers; they were more numerous, had men much more bulky and more expert in war than Israel had; yet all this shall not prevent their being cast out before Israel. The strength of Israel's enemies magnifies the power of Israel's God, who will certainly be too hard for them. (2.) He engages them to do their part. Thou shalt smite them, and utterly destroy them, Deu 7:2. If God cast them out, Israel must not take them in, no, not as tenants, nor tributaries, nor servants. Not covenant of any kind must be made with them, no mercy must be shown them. This severity was appointed, [1.] By way of punishment for the wickedness they and their fathers had been guilty of. The iniquity of the Amorites was now full, and the longer it had been in the filling the sorer was the vengeance when it came at last. [2.] In order to prevent the mischiefs they would do to God's Israel if they were left alive. The people of these abominations must not be mingled with the holy seed, lest they corrupt them. Better that all these lives should be lost from the earth than that religion and the true worship of God should be lost in Israel. Thus we must deal with our lusts that was against our souls; God has delivered them into our hands by that promise, Sin shall not have dominion over you, unless it be your own faults; let not us them make covenants with them, nor show them any mercy, but mortify and crucify them, and utterly destroy them. 2. They must make no marriages with those of them that escaped the sword, Deu 7:3, Deu 7:4. The families of the Canaanites were ancient, and it is probable that some of them were called honourable, which might be a temptation to the Israelites, especially those of them that were of least note in their tribes, to court an alliance with them, to ennoble their blood; and the rather because their acquaintance with the country might be serviceable to them in the improvement of it: but religion, and the fear of God, must overrule all these considerations. To intermarry with them was therefore unlawful, because it was dangerous; this very thing had proved of fatal consequence to the old world (Gen 6:2), and thousands in the world that now is have been undone by irreligious ungodly marriages; for there is more ground of fear in mixed marriages that the good will be perverted than of hope that the bad will be converted. The event proved the reasonableness of this warning: They will turn away thy son from following me. Solomon paid dearly for his folly herein. We find a national repentance for this sin of marrying strange wives, and care taken to reform (Ezr 9:1-15, 10; and Neh. 13), and a New Testament caution not to be unequally yoked with unbelievers, Co2 6:14. Those that in choosing yokefellows keep not at least within the bounds of a justifiable profession of religion cannot promise themselves helps meet for them. One of the Chaldee paraphrases adds here, as a reason of this command (Deu 7:3), For he that marries with idolaters does in effect marry with their idols. 3. They must destroy all the relics of their idolatry, Deu 7:5. Their altars and pillars, their groves and graven images, all must be destroyed, both in a holy indignation against idolatry and to prevent infection. This command was given before, Exo 23:24; Exo 34:13. A great deal of good work of this kind was done by the people, in their pious zeal (Ch2 31:1), and by good Josiah (Ch2 34:3, Ch2 34:7), and with this may be compared the burning of the conjuring books, Act 19:19. II. Here are very good reasons to enforce this caution. 1. The choice which God had made of this people for his own, Deu 7:6. There was such a covenant and communion established between God and Israel as was not between him and any other people in the world. Shall they by their idolatries dishonour him who had thus honoured them? Shall they slight him who had thus testified his kindness for them? Shall they put themselves upon the level with other people, when God had thus dignified and advanced them above all people? Had God taken them to be a special people to him, and no other but them, and will not they take God to be a special God to them, and no other but him? 2. The freeness of that grace which made this choice. (1.) There was nothing in them to recommend or entitle them to this favour. In multitude of the people is the king's honour, Pro 14:28. But their number was inconsiderable; they were only seventy souls when they went down into Egypt, and, though greatly increased there, yet there were many other nations more numerous: You were the fewest of all people, Deu 7:7. The author of the Jerusalem Targum passes too great a compliment upon his nation in his reading this, You were humble in spirit, and meek above all people; quite contrary: they were rather stiff-necked and ill-natured above all people. (2.) God fetched the reason of it purely from himself, Deu 7:8. [1.] He loved you because he would love you. Even so, Father, because it seemed good in thy eyes. All that God loves he loves freely, Hos 14:4. Those that perish perish by their own merits, but all that are saved are saved by prerogative. [2.] He has done his work because he would keep his word. "He has brought you out of Egypt in pursuance of the oath sworn to your fathers." Nothing in them, or done by them, did or could make God a debtor to them; but he had made himself a debtor to his own promise, which he would perform notwithstanding their unworthiness. 3. The tenour of the covenant into which they were taken; it was in short this, That as they were to God so God would be to them. They should certainly find him, (1.) Kind to his friends, Deu 7:9. "The Lord thy God is not like the gods of the nations, the creatures of fancy, subjects fit enough for loose poetry, but no proper objects of serious devotion; no, he is God, God indeed, God alone, the faithful God, able and ready not only to fulfil his own promises, but to answer all the just expectations of his worshippers, and he will certainly keep covenant and mercy," that is, "show mercy according to covenant, to those that love him and keep his commandments" (and in vain do we pretend to love him if we do not make conscience of his commandments); "and this" (as is here added for the explication of the promise in the second commandment) "not only to thousands of persons, but to thousands of generations - so inexhaustible is the fountain, so constant are the streams!" (2.) Just to his enemies: He repays those that hate him, Deu 7:10. Note, [1.] Wilful sinners are haters of God; for the carnal mind is enmity against him. Idolaters are so in a special manner, for they are in league with his rivals. [2.] Those that hate God cannot hurt him, but certainly ruin themselves. He will repay them to their face, in defiance of them and all their impotent malice. His arrows are said to be made ready against the face of them, Psa 21:12. Or, He will bring those judgments upon them which shall appear to themselves to be the just punishment of their idolatry. Compare Job 21:19, He rewardeth him, and he shall know it. Though vengeance seem to be slow, yet it is not slack. The wicked and sinner shall be recompensed in the earth, Pro 11:31. I cannot pass the gloss of the Jerusalem Targum upon this place, because it speaks the faith of the Jewish church concerning a future state: He recompenses to those that hate him the reward of their good works in this world, that he may destroy them in the world to come.

Here is, I. Israel backsliding from God: They again did evil in his sight, forsook his service, and worshipped idols; for this was the sin which now most easily beset them, Jdg 4:1. See in this, 1. The strange strength of corruption, which hurries men into sin notwithstanding the most frequent experience of its fatal consequences. The bent to backslide is with great difficulty restrained. 2. The common ill effects of a long peace. The land had rest eighty years, which should have confirmed them in their religion; but, on the contrary, it made them secure and wanton, and indulgent of those lusts which the worship of the false gods was calculated for the gratification of. Thus the prosperity of fools destroys them. Jeshurun waxeth fat and kicketh. 3. The great loss which a people sustains by the death of good governors. The did evil, because Ehud was dead. So it may be read. He kept a strict eye upon them, restrained and punished every thing that looked towards idolatry, and kept them close to God's service. But, when he was gone, they revolted, fearing him more than God. II. Israel oppressed by their enemies. When they forsook God, he forsook them; and then they became an easy prey to every spoiler. They alienated themselves from God as if he were none of theirs; and then God alienated them as none of his. Those that threw themselves out of God's service threw themselves out of his protection. What has my beloved to do in my house when she has thus played the harlot? Jer 11:15. He sold them into the hand of Jabin, Jdg 4:2. This Jabin reigned in Hazor, as another of the same name, and perhaps his ancestor, had done before him, whom Joshua routed and slew, and burnt his city, Jos 11:1, Jos 11:10. But it seems, in process of time, the city was rebuilt, the power regained, the loss retrieved, and, by degrees, the king of Hazor becomes able to tyrannize over Israel, who by sin had lost all their advantage against the Canaanites. This servitude was longer than either of the former, and much more grievous. Jabin, and his general Sisera, did mightily oppress Israel. That which aggravated the oppression was, 1. That this enemy was nearer to them than any of the former, in their borders, in their bowels, and by this means had the more opportunity to do them a mischief. 2. That they were the natives of the country, who bore an implacable enmity to them, for invading and dispossessing them, and when they had them in their power would be so much the more cruel and mischievous towards them in revenge of the old quarrel. 3. That these Canaanites had formerly been conquered and subdued by Israel, were of old sentenced to be their servants (Gen 9:25), and might now have been under their feet, and utterly incapable of giving them any disturbance, if their own slothfulness, cowardice, and unbelief, had not suffered them thus to get head. To be oppressed by those whom their fathers had conquered, and whom they themselves had foolishly spared, could not but be very grievous. III. Israel returning to their God: They cried unto the Lord, when distress drove them to him, and they saw no other way of relief. Those that slight God in their prosperity will find themselves under a necessity of seeking him when they are in trouble.

Here, I. Deborah stirs up herself and Barak to celebrate this victory in the most solemn manner, to the glory of God and the honour of Israel, for the encouragement of their friends and the greater confusion of their enemies, Jdg 5:12. 1. Deborah, as a prophetess, must do it by a song, to compose and sing which she excites herself: Awake, awake, and again, awake, awake, which intimates the sense she had of the excellency and difficulty of the work; it needed and well deserved the utmost liveliness and vigour of soul in the performance of it; all the powers and faculties of the soul in their closest intensity and application ought to be employed in it. Thus too she expresses the sense she had of her own infirmity, and aptness to flag and remit in her zeal in this work. Note, Praising God is work that we should awake to, and awake ourselves to, Psa 108:2. 2. Barak, as a general, must do it by a triumph: Lead thy captivity captive. Though the army of Sisera was cut off in the field, and no quarter given, yet we may suppose in the prosecution of the victory, when the war was carried into the enemy's country, many not found in arms were seized and made prisoners of war. These she would have led in chains after Barak, when he made his public entry into his own city, to grace his triumphs; not as if it should be any pleasure to him to trample upon his fellow-creatures, but thus he must give glory to God, and serve that great purpose of his government which is to look upon those that are proud and to abase them. II. She gives good reason for this praise and triumph, Jdg 5:13. This glorious victory had made the remnant of Israel, and Deborah in particular, look very great, a circumstance which they owed entirely to God. 1. The Israelites had become few and inconsiderable, and yet to them God gave dominion over nobles. Many of them were cut off by the enemy, many died of grief, and perhaps some had removed their families and effects into foreign parts; yet those few that remained, by divine assistance, with one brave and generous effort, not only shook off the yoke of oppression from their own neck, but got power over their oppressors. As long as any of God's Israel remain (and a remnant God will have in the worst of times) there is hope, be it ever so small a remnant, for God can make him that remains, though it should be but one single person, triumph over the most proud and potent. 2. Deborah was herself of the weaker sex, and the sex that from the fall had been sentenced to subjection, and yet the Lord that is himself higher than the highest authorized her to rule over the mighty men of Israel, who willingly submitted to her direction, and enabled her to triumph over the mighty men of Canaan, who fell before the army she commanded; so wonderfully did he advance the low estate of his handmaid. "The Lord made me, a woman, to have dominion over mighty men." A despised stone is made head of the corner. This is indeed the Lord's doing, and marvellous in our eyes. III. She makes particular remarks on the several parties concerned in this great action, taking notice who fought against them, who fought for them, and who stood neuter. 1. Who fought against them. The power of the enemy must be taken notice of, that the victory may appear the more glorious. Jabin and Sisera had been mentioned in the history, but here it appears further, (1.) That Amalek was in league with Jabin, and sent him in assistance, or endeavoured to do it. Ephraim is here said to act against Amalek (Jdg 5:14), probably intercepting and cutting off some forces of the Amalekites that were upon their march to join Sisera. Amalek had helped Moab to oppress Israel (Jdg 3:13) and now had helped Jabin; they were inveterate enemies to God's people - their hand had always been against the throne of the Lord (Exo 17:16); and therefore they were the more dangerous. (2.) That others of the kings of Canaan, who had somewhat recovered themselves since their defeat by Joshua, joined with Jabin, and strengthened his army with their forces, having the same implacable enmity to Israel that he had, and those kingdoms, when they were in their strength, having been subject to that of Hazor, Jos 11:10. These kings came and fought, Jdg 5:19. Israel had no king; their enemies had many, whose power and influence, especially acting in confederacy, made them very formidable; and yet Israel, having the Lord for their King, was too hard for them all. It is said of these kings that they took no gain of money, they were not mercenary troops hired into the service of Jabin (such often fail in an extremity), but they were volunteers and hearty in the cause against Israel: they desired not the riches of silver, so the Chaldee, but only the satisfaction of helping to ruin Israel. Acting upon this principle, they were the more formidable, and would be the more cruel. 2. Who fought for them. The several tribes that assisted in this great exploit are here spoken of with honour; for, though God is chiefly to be glorified, instruments must have their due praise, for the encouragement of others: but, after all, it was heaven that turned the scale. (1.) Ephraim and Benjamin, those tribes among whom Deborah herself lived, bestirred themselves, and did bravely, by her influence upon them; for her palm-tree was in the tribe of Ephraim, and very near to that of Benjamin (Jdg 5:14): Out of Ephraim was there a root, and life in the root, against Amalek. There was in Ephraim a mountain called the mount of Amalek, mentioned, Jdg 12:15, which, some think, is here meant, and some read it, there was a root in Amalek, that is, in that mountain, a strong resolution in the minds of that people to make head against the oppressors, which was the root of the matter. Herein Benjamin had set them a good example among his people. "Ephraim moved after thee, Benjamin;" though Benjamin was the junior tribe, and much inferior, especially at this time, to Ephraim, both in number and wealth, yet when they led Ephraim followed in appearing for the common cause. If we be not so bold as to lead, yet we must not be so proud and sullen as not to follow even our inferiors in a good work. Ephraim was a at a distance from the place of action, and therefore could not send forth many of its boughs to the service; but Deborah, who was one of them, knew there was a root of them, that they were hearty well-wishers to the cause. Dr. Lightfoot gives quite another sense of this. Joshua, of Ephraim, had been a root of such victories against Amalek (Ex. 17), and Ehud of Benjamin lately against Amalek and Moab. (2.) The ice being broken by Ephraim and Benjamin, Machir (the half-tribe of Manasseh beyond Jordan) and Zebulun sent in men that were very serviceable to this great design. When an army is to be raised, especially under such disadvantages as Barak now experienced from the long disuse of arms and the dispiritedness of the people, it is of great consequence to be furnished, [1.] With men of courage for officers, and such the family of Machir furnished them with, for thence came down governors. The children of Machir were particularly famous for their valour in Moses' time (Num 32:39), and it seems it continued in their family, the more because they were seated in the frontiers. [2.] With men of learning and ingenuity for secretaries of war, and with such they were supplied out of Zebulun: thence came men that handle the pen of the writer, clerks that issued out orders, wrote circular letters, drew commissions, mustered their men, and kept their accounts. Thus must every man, according as he has received the gift, minister the same, for the public good (Pe1 4:10); the eyes see, and the ears hear, for the whole body. I know it is generally understood of the forwardness even of the scholars of this tribe, who studied the law and expounded it, to take up arms in this cause, though they were better skilled in books than in the art of war. So Sir Richard Blackmore paraphrases it: - The scribes of Zebulun and learned men, To wield the sword, laid down the pen. (3.) Issachar did good service too; though he saw that rest was good, and therefore bowed his shoulder to bear, which is the character of that tribe (Gen 49:15), yet they disdained to bear the yoke of Jabin's tribute, and now preferred the generous toils of war to a servile rest. Though it should seem there were not many common soldiers enlisted out of that tribe, yet the princes of Issachar were with Deborah and Barak (v. 15), probably, as a great council of war to advise upon emergencies. And, it should seem, these princes of Issachar did in person accompany Barak into the field of battle. Did he go on foot? They footed it with him, not consulting their honour or ease. Did he go into the valley, the place of most danger? They exposed themselves with him, and were still at his right hand to advise him: for the men of Issachar were men that had understanding of the times, Ch1 12:32. (4.) Zebulun and Naphtali were the most bold and active of all the tribes, not only out of a particular affection to Barak their countryman, but because, they lying nearest to Jabin, the yoke of oppression lay heavier on their necks than on those of any other tribe. Better die in honour than live in bondage; and therefore, in a pious zeal for God and their country, they jeoparded their lives unto the death in the high places of the field, Jdg 5:18. With what heroic bravery did they charge and push on even upon the chariots of iron, despising danger, and setting death itself at defiance in so good a cause! (5.) The stars from heaven appeared, or acted at least, on Israel's side (Jdg 5:20): The stars in their courses, according to the order and direction of him who is the great Lord of their hosts, fought against Sisera, by their malignant influences, or by causing the storms of hail and thunder which contributed so much to the rout of Sisera's army. The Chaldee reads it, from heaven, from the place where the stars go forth, war was waged against Sisera, that is, the power of the God of heaven was engaged against him, making use of the ministration of the angels of heaven. Some way or other, the heavenly bodies (not arrested, as when the sun stood still at Joshua's word, but going on in their courses) fought against Sisera. Those whom God is an enemy to the whole creation is at war with. Perhaps the flashes of lightning by which the stars fought was that which frightened the horses, so as that they pranced till their very hoofs were broken (Jdg 5:22), and probably overturned the chariots of iron which they drew or turned them back upon their owners. (6.) The river of Kishon fought against their enemies. It swept away multitudes of those that hoped to make their escape through it, Jdg 5:21. Ordinarily, it was but a shallow river, and, being in their own country, we may suppose they well knew its fords and safest passages, and yet now, probably by the great rain that fell, it was so swollen, and the stream so deep and strong, that those who attempted to pass it were drowned, being feeble and faint, and unable to make their way through it. And then were the horse-hoofs broken by means of the plungings. So it is in the margin, Jdg 5:22. The river of Kishon is called that ancient river because described or celebrated by ancient historians or poets, or rather because it was designed of old, in the counsel of God, to serve his purposes against Sisera at this time, and did so, as if it had been made on purpose; thus the water of the old pool God is said to have fashioned long ago for that use to which it was put, Isa 22:11. (7.) Deborah's own soul fought against them; she speaks of it with a holy exultation (Jdg 5:21): O, my soul, thou hast trodden down strength. She did it by exciting others to do it, and assisting them, which she did with all her heart. Also by her prayers; as Moses conquered Amalek by lifting up his hand, so Deborah vanquished Sisera by lifting up her heart. And when the soul is employed in holy exercises, and heart-work is made of them, through the grace of God the strength of our spiritual enemies will be trodden down and will fall before us. 3. In this great engagement she observes who stood neuter, and did not side with Israel as might have been expected. It is strange to find how many, even of those who were called Israelites, basely deserted this glorious cause and declined to appear. No mention is made of Judah nor Simeon among the tribes concerned, because they, lying so very remote from the scene of action, had not an opportunity to appear, and therefore it was not expected from them; but for those that lay near, and yet would not venture, indelible marks of disgrace are here put upon them, as they deserved. (1.) Reuben basely declined the service, Jdg 5:15, Jdg 5:16. Justly had he long ago been deprived of the privileges of the birth-right, and still does his dying father's doom stick by him: unstable as water, he shall not excel. Two things hindered them from engaging: - [1.] Their divisions. This jarring string she twice strikes upon to their shame: For the divisions of Reuben (or in these divisions) there were great thoughts, impressions, and searchings of heart. Not only for their division from Canaan by the river Jordan, which needed not to have hindered them had they been hearty in the cause, for Gilead abode beyond Jordan, and yet from Machir of Gilead came down governors; but it means either that they were divided among themselves, could not agree who should go or who should lead, each striving to gain the posts of honour and shun those of danger, some unhappy contests in their tribe kept them from uniting together, and with their brethren, for the common good, or that they were divided in their opinion of this war from the rest of the tribes, thought the attempt either not justifiable or not practicable, and therefore blamed those that engaged in it and did themselves decline it. This occasioned great searchings of heart among the rest, especially when the had reason to suspect that, whatever Reuben pretended, his sitting still now proceeded from a cooling of his affections to his brethren and an alienation of mind from them, which occasioned them many sad thoughts. It grieves us to see our mother's children angry with us for doing our duty and looking strange upon us when we most need their friendship and assistance. [2.] Their business in the world: Reuben abode among the sheepfolds, a warmer and safer place than the camp, pretending they could not conveniently leave the sheep they tended; he loved to hear the bleatings of the flocks, or, as some read it, the whistlings of the flocks, the music which the shepherds made with their oaten reeds or pipes, and the pastorals which they sung; these Reuben preferred before the martial drum and trumpet. Thus many are kept from doing their duty by the fear of trouble, the love of ease, and an inordinate affection to their worldly business and advantage. Narrow selfish spirits care not what becomes of the interests of God's church, so they can but get, keep, and save money. All seek their own, Phi 2:21. (2.) Dan and Asher did the same, Jdg 5:17. These two lay on the sea-coast, and, [1.] Dan pretended he could not leave his ships but they would be exposed, and therefore I pray thee have me excused. Those of that tribe perhaps pleaded that their sea-trade disfitted them for land-service and diverted them from it; but Zebulun also was a haven for ships, a sea-faring tribe, and yet was forward and active in this expedition. There is no excuse we make to shift off duty but what some or other have broken through and set aside, whose courage and resolution will rise up against us and shame us. [2.] Asher pretended he must stay at home to repair the breaches which the sea had in some places made upon his land, and to fortify his works against the encroachments of it, or he abode in his creeks, or small havens, where his trading vessels lay to attend them. A little thing will serve those for a pretence to stay at home who have no mind to engage in the most necessary services because there are difficulty and danger in them. (3.) But above all Meroz is condemned, and a curse pronounced upon the inhabitants of it, Because they came not to the help of the Lord, Jdg 5:23. Probably this was some city that lay near the scene of action, and therefore the inhabitants had a fair opportunity of showing their obedience to God and their concern for Israel, and of doing a good service to the common cause; but they basely declined it, for fear of Jabin's iron chariots, being willing to sleep in a whole skin. The Lord needed not their help; he made it to appear he could do his work without them; but no thanks to them: for aught they knew the attempt might have miscarried for want of their hand, and therefore they are cursed for not coming to the help of the Lord, when it was in effect proclaimed, Who is on the Lord's side? The cause between God and the mighty (the principalities and powers of the kingdom of darkness) will not admit of neutrality. God looks upon those as against him that are not with him. This curse is pronounced by the angel of the Lord, our Lord Jesus, the captain of the Lord's host (and those whom he curses are cursed indeed), and further than we have warrant and authority from him we may not curse. He that will richly reward all his good soldiers will certainly and severely punish all cowards and deserters. This city of Meroz seems to have been at this time a considerable place, since something great was expected from it; but probably, after the angel of the Lord had pronounced this curse upon it, it dwindled, and, like the fig-tree which Christ cursed, withered away, so that we never read of it after this in scripture.

Here, I. Samson, under the extraordinary guidance of Providence, seeks an occasion of quarrelling with the Philistines, by joining in affinity with them - a strange method, but the truth is Samson was himself a riddle, a paradox of a man, did that which was really great and good, by that which was seemingly weak and evil, because he was designed not to be a pattern to us (who must walk by rule, not by example), but a type of him who, though he knew no sin, was made sin for us, and appeared in the likeness of sinful flesh, that he might condemn and destroy sin in the flesh, Rom 8:3. 1. As the negotiation of Samson's marriage was a common case, we may observe, (1.) That is was weakly and foolishly done of him to set his affections upon a daughter of the Philistines; the thing appeared very improper. Shall one that is not only an Israelite, but a Nazarite, devoted to the Lord, covet to become one with a worshipper of Dagon? Shall one marked for a patriot of his country match among those that are its sworn enemies? He saw this woman (Jdg 14:1), and she pleased him well, Jdg 14:3. It does not appear that he had any reason to think her wise or virtuous, or in any way likely to be a help-meet for him; but he saw something in her face that was very agreeable to his fancy, and therefore nothing will serve but she must be his wife. He that in the choice of a wife is guided only by his eye, and governed by his fancy, must afterwards thank himself if he find a Philistine in his arms. (2.) Yet it was wisely and well done not to proceed so much as to make his addresses to her till he had first made his parents acquainted with the matter. He told them, and desired them to get her for him to wife, Jdg 14:2. Herein he is an example to all children. Conformably to the law of the fifth commandment, children ought not to marry, nor to move towards marrying, without the advice and consent of their parents; those that do (as bishop Hall here expresses it) wilfully unchild themselves, and exchange natural affections for violent. parents have a property in their children as parts of themselves. In marriage this property is transferred; for such is the law of the relation that a man shall leave his father and his mother and cleave to his wife. It is therefore not only unkind and ungrateful, but very unjust, to alienate this property without their concurrence; whoso thus robbeth his father or mother, stealing himself from them, who is nearer and dearer to them than their goods, and yet saith, It is no transgression, the same is the companion of a destroyer, Pro 28:24. (3.) His parents did well to dissuade him from yoking himself thus unequally with unbelievers. Let those who profess religion, but are courting an affinity with the profane and irreligious, matching into families where they have reason to think the fear of God is not, nor the worship of God, let them hear their reasoning, and apply it to themselves: "Is there never a woman among the daughters of thy brethren, or, if none of our tribe, never a one among all thy people, never an Israelite, that pleases thee, or that thou canst think worthy of thy affection, that thou shouldest marry a Philistine?" In the old world the sons of God corrupted and ruined themselves, their families, and that truly primitive church, by marrying with the daughters of men, Gen 6:2. God had forbidden the people of Israel to marry with the devoted nations, one of which the Philistines were, Deu 7:3. (4.) If there had not been a special reason for it, it certainly would have been improper in him to insist upon his choice, and in them to agree to it at last. Yet their tender compliance with his affections may be observed as an example to parents not to be unreasonable in crossing their children's choices, nor to deny their consent, especially to those that have seasonably and dutifully asked it, without some very good cause. As children must obey their parents in the Lord, so parents must not provoke their children to wrath, lest they be discouraged. This Nazarite, in his subjection to his parents, asking their consent, and not proceeding till he had it, was not only an example to all children, but a type of the holy child Jesus, who went down with his parents to Nazareth (thence called a Nazarene) and was subject to them, Luk 2:51. 2. But this treaty of marriage is expressly said to be of the Lord, Jdg 14:4. Not only that God afterwards overruled it to serve his designs against the Philistines, but that he put it into Samson's heart to make this choice, that he might have occasion against the Philistine. It was not a thing evil in itself for him to marry a Philistine. It was forbidden because of the danger of receiving hurt by idolaters; where there was not only no danger of that kind, but an opportunity hoped for of doing that hurt to them which would be good service to Israel, the law might well be dispense with. It was said (Jdg 13:25) that the Spirit of the Lord began to move him at times, and we have reason to think he himself perceived that Spirit to move him at this time, when he made this choice, and that otherwise he would have yielded to his parents' dissuasives, nor would they have consented at last if he had not satisfied them it was of the Lord. This would bring him into acquaintance and converse with the Philistines, by which he might have such opportunities of galling them as otherwise he could not have. It should seem, the way in which the Philistines oppressed Israel was, not by great armies, but by the clandestine incursions of their giants and small parties of their plunderers. In the same way therefore Samson must deal with them; let him but by this marriage get among them, and he would be a thorn in their sides. Jesus Christ, having to deliver us from this present evil world, and to cast out the prince of it, did himself visit it, though full of pollution and enmity, and, by assuming a body, did in some sense join in affinity with it, that he might destroy our spiritual enemies, and his own arm might work the salvation. II. Samson, by a special providence, is animated and encouraged to attack the Philistines. That being the service for which he was designed, God, when he called him to it, prepared him for it by two occurrences: - 1. By enabling him, in one journey to Timnath, to kill a lion, Jdg 14:5, Jdg 14:6. Many decline doing the service they might do because they know not their own strength. God let Samson know what he could do in the strength of the Spirit of the Lord, that he might never be afraid to look the greatest difficulties in the face. David, who was to complete the destruction of the Philistines, must try his hand first upon a lion and a bear, that thence he might infer, as we may suppose Samson did, that the uncircumcised Philistine should be as one of them, Sa1 17:36. (1.) Samson's encounter with the lion was hazardous. It was a young lion, one of the fiercest sort, that set upon him, roaring for his prey, and setting his eye particularly upon him; he roared in meeting him, so the word is. He was all alone in the vineyards, whither he had rambled from his father and mother (who kept the high road), probably to eat grapes. Children consider not how they expose themselves to the roaring lion that seeks to devour when, out of a foolish fondness for liberty, they wander from under the eye and wing of their prudent pious parents. Nor do young people consider what lions lurk in the vineyards, the vineyards of red wines, as dangerous as snakes under the green grass. Had Samson met with this lion in the way, he might have had more reason to expect help both from God and man than here in the solitary vineyards, out of his road. But there was a special providence in it, and the more hazardous the encounter was, (2.) The victory was so much the more illustrious. It was obtained without any difficulty: he strangled the lion, and tore his throat as easily as he would have strangled a kid, yet without any instrument, not only no sword nor bow, but not so much as a staff or knife; he had nothing in his hand. Christ engaged the roaring lion, and conquered him in the beginning of his public work (Mat 4:1, etc.), and afterwards spoiled principalities and powers, triumphing over them in himself, as some read it, not by any instrument. He was exalted in his own strength. That which added much to the glory of Samson's triumph over the lion was that when he had done this great exploit he did not boast of it, did not so much as tell his father nor mother that which many a one would soon have published through the whole country. Modesty and humility make up the brightest crown of great performances. 2. By providing him, the next journey, with honey in the carcase of this lion, Jdg 14:8, Jdg 14:9. When he came down the next time to solemnize his nuptials, and his parents with him, he had the curiosity to turn aside into the vineyard where he had killed the lion, perhaps that with the sight of the place he might affect himself with the mercy of that great deliverance, and might there solemnly give thanks to God for it. It is good thus to remind ourselves of God's former favours to us. There he found the carcase of the lion; the birds or beasts of prey, it is likely, had eaten the flesh, and in the skeleton a swarm of bees had knit, and made a hive of it, and had not been idle, but had there laid up a good stock of honey, which was one of the staple commodities of Canaan; such plenty there was of it that the land is said to flow with milk and honey. Samson, having a better title than any man to the hive, seizes the honey with his hands. This supposes an encounter with the bees; but he that dreaded not lion's paws had no reason to fear their stings. As by his victory over the lion he was emboldened to encounter the Philistine-giants, if there should be occasion, notwithstanding their strength and fierceness, so by dislodging the bees he was taught not to fear the multitude of the Philistines; though they compassed him about like bees, yet in the name of the Lord he should destroy them, Psa 118:12. Of the honey he here found, (1.) He ate himself, asking no questions for conscience' sake; for the dead bones of an unclean beast had not that ceremonial pollution in them that the bones of a man had. John Baptist, that Nazarite of the New Testament, lived upon wild honey. (2.) He gave to his parents, and they did eat; he did not eat all himself. Hast thou found honey? eat so much as is sufficient for thee, and no more, Pro 25:16. He let his parents share with him. Children should be grateful to their parents with the fruits of their own industry, and so show piety at home, Ti1 5:4. Let those that by the grace of God have found sweetness in religion themselves communicate their experience to their friends and relations, and invite them to come and share with them. He told not his parents whence he had it, lest they should scruple eating it. Bishop Hall observes here that those are less wise and more scrupulous than Samson that decline the use of God's gifts because they find them in ill vessels. Honey is hone still, though in a dead lion. Our Lord Jesus having conquered Satan, that roaring lion, believers find honey in the carcase, abundant strength and satisfaction, enough for themselves and for all their friends, from that victory.

The downfall of Dagon (if the people had made a good use of it, and had been brought by it to repent of their idolatries and to humble themselves before the God of Israel and seek his face) might have prevented the vengeance which God here proceeds to take upon them for the indignities done to his ark, and their obstinate adherence to their idol, in defiance of the plainest conviction. Lord, when thy hand is lifted up they will not see, but they shall see, Isa 26:11. And, if they will not see the glory, they shall feel the weight, of God's hand, for so the Philistines did. The hand of the Lord was heavy upon them (Sa1 5:6), and he not only convinced them of their folly, but severely chastised their insolence. 1. He destroyed them, that is, cut many of them off by sudden death, those, we may suppose, that had most triumphed in the captivity of the ark. This is distinguished from the disease with which others were smitten. At Gath it is called a great destruction (Sa1 5:9), a deadly destruction, Sa1 5:11. And it is expressly said (Sa1 5:12) that those who were smitten with the emerods were the men that died not by the other destruction, which probably was the pestilence. They boasted of the great slaughter which their sword had made among the Israelites, Sa1 4:10. But God lets them know that though he does not see fit to draw Israel's sword against them (they were unworthy to be employed), yet God had a sword of his own, with which he could make a no less dreadful execution among them, which if he whet, and his hand take hold on judgment, he will render vengeance to his enemies, Deu 32:41, Deu 32:42. Note, Those that contend with God, his ark, and his Israel, will infallibly be ruined at last. If conviction conquer not, destruction shall. 2. Those that were not destroyed he smote with emerods (Sa1 5:6), in their secret parts (Sa1 5:9), so grievous that (Sa1 5:12) the cry went up to heaven, that is, it might be heard a great way off, and perhaps, in the extremity of their pain and misery, they cried, not to Dagon, but to the God of heaven. The Psalmist, speaking of this sore judgment upon the Philistines, describes it thus: God smote his enemies in the hinder parts, and put them to a perpetual reproach, Psa 78:66. The emerods (which we call the piles, and perhaps it was then a more grievous disease than it is now) is threatened among the judgments that would be the fruit of the curse, Deu 28:27. It was both a painful and shameful disease; a vile disease for vile deserts. By it God would humble their pride, and put contempt upon them, as they had done upon his ark. The disease was epidemical, and perhaps, among them, a new disease. Ashdod was smitten, and the coasts thereof, the country round. For contempt of God's ordinances, many are weak and sick, and many sleep, Co1 11:30. 3. The men of Ashdod were soon aware that it was the hand of God, the God of Israel, Sa1 5:7. Thus they were constrained to acknowledge his power and dominion, and confess themselves within his jurisdiction, and yet they would not renounce Dagon and submit to Jehovah; but rather, now that he touched their bone and their flesh, and in a tender part, they were ready to curse him to his face, and instead of making their peace with him, and courting the stay of his ark upon better terms, they desired to get clear of it, as the Gadarenes, who, when they had lost their swine, desired Christ to depart out of their coasts. Carnal hearts, when they smart under the judgments of God, would rather, if it were possible, put him far from them than enter into covenant and communion with him, and make him their friend. Thus the men of Ashdod resolve, The ark of the God of Israel shall not abide with us. 4. It is resolved to change the place of its imprisonment. A great council was called, and the question proposed to all the lords was, "What shall be we with the ark?" And at last it was agreed that it should be carried to Gath, Sa1 5:8. Some superstitious conceit they had that the fault was in the place, and that the ark would be better pleased with another lodging, further off from Dagon's temple; and therefore, instead of returning it, as they should have done, to its own place, they contrive to send it to another place. Gath is pitched upon, a place famed for a race of giants, but their strength and stature are no fence against the pestilence and the emerods: the men of that city were smitten, both great and small (Sa1 5:9), both dwarfs and giants, all alike to God's judgments; none so great as to over-top them, none so small as to be over-looked by them. 5. They were all at last weary of the ark, and very willing to get rid of it. It was sent from Gath to Ekron, and, coming by order of council, the Ekronites could not refuse it, but were much exasperated against their great men for sending them such a fatal present (Sa1 5:10): They have sent it to us to slay us and our people. The ark had the tables of the law in it; and nothing more welcome to faithful Israelites than the word of God (to them it is a savour of life unto life), but to uncircumcised Philistines, that persist in enmity to God, nothing more dreadful nor unwelcome: to them it is a savour of death unto death. A general assembly is instantly called, to advise about sending the ark again to its place, Sa1 5:11. While they are consulting about it, the hand of God is doing execution; and their contrivances to evade the judgment do but spread it. Many drop down dead among them. Many more are raging ill of the emerods, Sa1 5:12. What shall they do? Their triumphs in the captivity of the ark are soon turned into lamentations, and they are as eager to quit it as ever they had been to seize it. Note, God can easily make Jerusalem a burdensome stone to all that heave at it, Zac 12:3. Those that fight against God will soon have enough of it, and, first or last, will be made to know that none ever hardened their hearts against him and prospered. The wealth that is got by fraud and injustice, especially that which is got by sacrilege and robbing God, though swallowed greedily, and rolled under the tongue as a sweet morsel, must be vomited up again; for, till it be, the sinner shall not feel quietness in his belly, Job 20:15-20.

We must here take notice, I. Of the goodness of God in restraining the Philistines, who had a vast army of valiant men in the field, from falling upon that little handful of timorous trembling people that Saul had with him, whom they would easily have swallowed up at once. It is an invisible power that sets bounds to the malice of the church's enemies, and suffers them not to do that which we should think there is nothing to hinder them from. II. Of the weakness of Saul, who seems here to have been quite at a loss, and unable to help himself. 1. He pitched his tent under a tree, and had but 600 men with him, Sa1 14:2. Where were now the 3000 men he had chosen, and put such a confidence in? Sa1 13:2. Those whom he trusted too much to failed him when he most needed them. He durst not stay in Gibeah, but got into some obscure place, in the uttermost part of the city, under a pomegranate-tree, under Rimmon (so the word is), Ha-Rimmon, that Rimmon near Gibeah, in the caves of which those 600 Benjamites that escaped his themselves, Jdg 20:47. Some think that there Saul took shelter, so mean and abject was his spirit, now that he had fallen under God's displeasure, every hour expecting the Philistines upon him, and thereby the accomplishment of Samuel's threatening, Sa1 13:14. Those can never think themselves safe that see themselves cast out of God's protection. 2. Now he sent for a priest, and the ark, a priest from Shiloh, and the ark from Kirjath-jearim, Sa1 14:3, Sa1 14:18. Saul had once offended by offering sacrifice himself, Sa1 13:9. Now he resolves never to fall into that error again, and therefore sends for a priest, and hopes to compromise the matter with God Almighty by a particular reformation, as many do whose hearts are unhumbled and unchanged. Samuel, the Lord's prophet, had forsaken him, but he thinks he can make up that loss by commanding Ahiah, the Lord's priest, to attend him, and he will not make him stay for him nor reprove him, as Samuel had done, but will do just as he bids him, Sa1 14:18, Sa1 14:19. Many love to have such ministers as will be what they would have them to be, and prophesy smooth things to them; and their caressing them because they are priests, they hope, will atone for their enmity to those ministers that deal faithfully and plainly with them. He will also have the ark brought, perhaps to upbraid Samuel, who in the days of his government, for aught that appears, had not made any public use of it; or in hopes that this would make up the deficiency of his forces; one would have supposed that they would never bring the ark into the camp again, since, the last time, it not only did not save them, but did itself fall into the Philistines' hands. But it is common for those that have lost the substance of religion to be most fond of the shadows of it, as here is a deserted prince courting a deserted priest. III. Of the bravery and piety of Jonathan, the son of Saul, who was much fitter than the father to wear the crown. "A sweet imp (says bishop Hall) out of a crab-stock." 1. He resolved to go incognito - unknown to any one, into the camp of the Philistines; he did not acquaint his father with his design, for he knew he would forbid him; nor the people, for he knew they would all discourage him, and, because he resolved not to heed their objections, he resolved not to hear them, nor ask their advice, Sa1 14:1, Sa1 14:3. Nor had he so great an opinion of the priest as to consult him, but, being conscious of a divine impulse putting him upon it, he threw himself into the mouth of danger, in hope of doing service to his country. The way of access to the enemies' camp is described (Sa1 14:4, Sa1 14:5) as being peculiarly difficult, and their natural entrenchments impregnable, yet this does not discourage him; the strength and sharpness of the rocks do but harden and whet his resolutions. Great and generous souls are animated by opposition and take a pleasure in breaking through it. 2. He encouraged his armour-bearer, a young man that attended him, to go along with him in the daring enterprise, (Sa1 14:6): "Come, and let us put our lives in our hands, and go over to the enemies' garrison, and try what we can do to put them into confusion." See whence he draws his encouragements. (1.) "They are uncircumcised, and have not the seal of the covenant in their flesh, as we have. Fear not, we shall do well enough with them, for they are not under the protection of God's covenant as we are, cannot call him theirs as we can, by the sign of circumcision." If such as are enemies to us are also strangers to God, we need not fear them. (2.) "God is able to make us two victorious over their unnumbered regiments. There is no restraint in the Lord, no limitation to the holy One of Israel, but it is all one to him to save by many or by few." This is a true easily granted in general, that it is all alike to Omnipotence what the instruments are by which it works; and yet it is not so easy to apply it to a particular case; when we are but few and feeble then to believe that God can not only save us, but save by us, this is an instance of faith, which, wherever it is, shall obtain a good report. Let this strengthen the weak and encourage the timid: let it be pleaded with God for the enforcing of our petitions and with ourselves for the silencing of our fears: It is nothing with God to help, whether with many or with those that have no power, Ch2 14:11. (3.) "Who knows but he that can use us for his glory will do it? It may be the Lord will work for us, work with us, work a sign or miracle for us." So the Chaldee. We may encourage ourselves with hope that God will appear for us, though we have not ground on which to build an assurance. An active faith will venture far in God's cause upon an it may be. Jonathan's armour-bearer, or esquire, as if he had learned to carry, not his arms only, but his heart, promised to stand by him and to follow him withersoever he went, Sa1 14:7. We have reason to think that Jonathan felt a divine impulse and impression putting him upon this bold adventure, in which he was encouraged by his servant's concurrence, otherwise the danger was so great which he ran upon that he would have tempted God rather than trusted him. And perhaps he had an actual regard to that word of Joshua (Jos 23:10), One man of you shall chase a thousand, borrowed from Moses, Deu 32:30. 3. How bold soever his resolution was, he resolved to follow Providence in the execution of it, which, he believed, would guide him with its eye (Psa 32:8), and which therefore he would carefully attend and take hints of direction from. See how he put himself upon Providence, and resolved to be determined by it. "Come" (says he to his confidant), "we will discover ourselves to the enemy, as those that are not afraid to look them in the face (Sa1 14:8), and then, if they be so cautious as to bid us stand, we will advance no further, taking it for an intimation of Providence that God would have us act defensively, and we will prepare as well as we can to give them a warm reception (Sa1 14:9); but if they be so presumptuous as to challenge us, and the first sentinel we meet with bid us march on, we will push forward, and make as brisk an onset, assuredly gathering thence that it is the will of God we should act offensively, and then not doubting but he will stand by us," Sa1 14:10. And upon this issue he puts it, firmly believing, as we all should, (1.) That God has the governing of the hearts and tongues of all men, even of those that know him not, nor have any regard to him, and serves his own purposes by them, though they mean not so, neither do their hearts think so. Jonathan knew God could discover his mind to him if he pleased, and would do it, since he depended upon him, as surely by the mouth of a Philistine as by the mouth of a priest. (2.) That God will, some way or other, direct the steps of those that acknowledge him in all their ways, and seek unto him for direction, with full purpose of heart to follow it. Sometimes we find most comfort in that which is least our own doing, and into which we have been led by the unexpected, but well observed, turns of Providence. 4. Providence gave him the sign he expected, and he answered the signal. He and his armour-bearer did not surprise the Philistines when they were asleep, but discovered themselves to them by day-light, Sa1 14:11. The guards of the Philistines, (1.) Disdained them, upbraided them with the cowardice of many of their people, and looked upon them to be of the regiment of sneakers: Behold, the Hebrews come forth out of their holes. If some of Christ's soldiers play the coward, others that play the man may perhaps be upbraided with it. (2.) They defied them (Sa1 14:12): Come, and we will show you a thing, as if they came like children to gaze about them; but meaning, as Goliath (Sa1 17:44), that they would give them as meat to the fowls of the air. They bantered them, not doubting but to make a prey of them. This greatly emboldened Jonathan. With it he encouraged his servant; he had spoken with uncertainty (Sa1 14:6): It may be the Lord will work for us; but now he speaks with assurance (Sa1 14:12): The Lord has delivered them, not into our hands (he sought not his own glory), but into the hand of Israel, for he aimed at nothing but the advantage of the public. His faith being thus strengthened, no difficulty can stand before him; he climbs up the rock upon all four (Sa1 14:13), though he has nothing to cover him, nor any but his own servant to second him, nor any human probability of any thing but death before him. 5. The wonderful success of this daring enterprise. The Philistines, instead of falling upon Jonathan, to slay him, or take him prisoner, fell before him (Sa1 14:13) unaccountably, upon the first blows he gave. They fell, that is, (1.) They were many of them slain by him and his armour-bearer, Sa1 14:14. Twenty Philistines fell presently. It was not so much the name of Jonathan that made them yield so tamely (though some think that this had become terrible to them, since he smote one of their garrisons, Sa1 13:3), but it was God's right hand and his arm that got him this victory. (2.) The rest were put to flight, and fell foul upon one another (Sa1 14:15): There was trembling in the host. There was no visible cause for fear; they were so numerous, bold, and advantageously posted; the Israelites had fled before them; not an enemy made head against them, but one gentleman and his man; and yet they shook like an aspen-leaf. The consternation was general: they all trembled; even the spoilers, those that had been most bold and forward, shared in the common fright, the joints of their loins were loosed, and their knees smote one against another, and yet none of them could tell why or wherefore. It is called a trembling of God (so the original phrase is), signifying not only, as we render it, a very great trembling, which they could not resist nor reason themselves clear of, but that it was supernatural, and came immediately from the hand of God. He that made the heart knows how to make it tremble. To complete the confusion, even the earth quaked, and made them ready to fear that it would sink under them. Those that will not fear the eternal God, he can make afraid of a shadow. See Pro 21:1; Isa 33:14.