Resultados para: "FIRSTLING"

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.

in process of time--Hebrew, "at the end of days," probably on the Sabbath. brought . . . an offering unto the Lord--Both manifested, by the very act of offering, their faith in the being of God and in His claims to their reverence and worship; and had the kind of offering been left to themselves, what more natural than that the one should bring "of the fruits of the ground," and that the other should bring "of the firstlings of his flock and the fat thereof" [Gen 4:4].

Here we have, I. Further directions concerning the dedicating of their firstborn to God. 1. The firstlings of their cattle were to be dedicated to God, as part of their possessions. Those of clean beasts - calves, lambs, and kids - if males, were to be sacrificed, Exo 22:30; Num 18:17, Num 18:18. Those of unclean beasts, as colts, were to be redeemed with a lamb, or knocked on the head. For whatsoever is unclean (as we all are by nature), if it be not redeemed, will be destroyed, Exo 13:11, Exo 13:13. 2. The firstborn of their children were to be redeemed, and by no means sacrificed, as the Gentiles sacrificed their children to Moloch. The price of the redemption of the firstborn was fixed by the law (Num 18:16) at five sheckles. We were all obnoxious to the wrath and curse of God; by the blood of Christ we are redeemed, that we may be joined to the church of the firstborn. They were to redeem their children, as well as the firstlings of the unclean beasts, for our children are by nature polluted. Who can bring a clean thing out of an unclean? II. Further directions concerning the catechising of their children, and all those of the rising generation, from time to time, in this matter. It is supposed that, when they saw all the firstlings thus devoted, they would ask the meaning of it, and their parents and teachers must tell them (Exo 13:14-16) that God's special propriety in their firstborn, and all their firstlings, was founded in his special preservation of them from the sword of the destroying angel. Being thus delivered, they must serve him. Note, 1. Children should be directed and encouraged to ask their parents questions concerning the things of God, a practice which would be perhaps of all others the most profitable way of catechising; and parents must furnish themselves with useful knowledge, that they may be ready always to give an answer to their enquiries. If ever the knowledge of God cover the earth, as the waters do the sea, the fountains of family-instruction must first be broken up. 2. We should all be able to show cause for what we do in religion. As sacraments are sanctified by the word, so they must be explained and understood by it. God's service is reasonable, and it is then acceptable when we perform it intelligently, knowing what we do and why we do it. 3. It must be observed how often it is said in this chapter that by strength of hand (Exo 13:3, Exo 13:14, Exo 13:16), with a strong hand (Exo 13:9), the Lord brought them out of Egypt. The more opposition is given to the accomplishment of God's purposes the more is his power magnified therein. It is a strong hand that conquers hard hearts. Sometimes God is said to work deliverance not by might nor power (Zac 4:6), not by such visible displays of his power as that recorded here. 4. Their posterity that should be born in Canaan are directed to say, The Lord brought us out of Egypt, Exo 13:14, Exo 13:16. Mercies to our fathers are mercies to us; we reap the benefit of them, and therefore must keep up a grateful remembrance of them. We stand upon the bottom of former deliverances, and were in the loins of our ancestors when they were delivered. Much more reason have we to say that in the death and resurrection of Jesus Christ we were redeemed.

FIRSTLINGS OF BEASTS. (Exo 13:11-16) every firstling, &c.--the injunction respecting the consecration of the first-born, as here repeated, with some additional circumstances. The firstlings of clean beasts, such as lambs, kids, and calves, if males, were to be devoted to God and employed in sacrifice. Those unclean beasts, as the ass's colt, being unfit for sacrifice, were to be redeemed (Num 18:15).

Here is, I. A law against extortion in lending. 1. They must not receive use for money from any that borrowed for necessity (Exo 22:25), as in that case, Neh 5:5, Neh 5:7. And such provision the law made for the preservation of estates to their families by the year of jubilee that a people who had little concern in trade could not be supposed to borrow money but for necessity, and therefore it is generally forbidden among themselves; but to a stranger, whom yet they might not oppress, they were allowed to lend upon usury: this law, therefore, in the strictness of it, seems to have been peculiar to the Jewish state; but, in the equity of it, it obliges us to show mercy to those of whom we might take advantage, and to be content to share, in loss as well as profit, with those we lend to, if Providence cross them; and, upon this condition, it seems as lawful to receive interest for my money, which another takes pains with and improves, but runs the hazard of, in trade, as it is to receive rent for my land, which another takes pains with and improves, but runs the hazard of, in husbandry. 2. They must not take a poor man's bed-clothes in pawn; but, if they did, must restore them by bed-time, Exo 22:26, Exo 22:27. Those who lie soft and warm themselves should consider the hard and cold lodgings of many poor people, and not do any thing to make bad worse, or to add affliction to the afflicted. II. A law against the contempt of authority (Exo 22:28): Thou shalt not revile the gods, that is, the judges and magistrates, for their executing these laws; they must do their duty, whoever suffer by it. Magistrates ought not to fear the reproach of men, nor their revilings, but to despise them as long as they keep a good conscience; but those that do revile them for their being a terror to evil works and workers reflect upon God himself, and will have a great deal to answer for another day. We find those under a black character, and a heavy doom, that despise dominion, and speak evil of dignities, Jde 1:8. Princes and magistrates are our fathers, whom the fifth commandment obliges us to honour and forbids us to revile. St. Paul applies this law to himself, and owns that he ought not to speak evil of the ruler of his people; no, not though the ruler was then his most unrighteous persecutor, Act 23:5; see Ecc 10:20. III. A law concerning the offering of their first-fruits to God, Exo 22:29, Exo 22:30. It was appointed before (ch. 13), and it is here repeated: The firstborn of thy sons shalt thou give unto me; and much more reason have we to give ourselves, and all we have, to God, who spared not his own Son, but delivered him up for us all. The first ripe of their corn they must not delay to offer. There is danger, if we delay our duty, lest we wholly omit it; and by slipping the first opportunity, in expectation of another, we suffer Satan to cheat us of all our time. Let not young people delay to offer to God the first-fruits of their time and strength, lest their delays come, at last, to be denials, through the deceitfulness of sin, and the more convenient season they promise themselves never arrive. Yet it is provided that the firstlings of their cattle should not be dedicated to God till they were past seven days old, for then they began to be good for something. Note, God is the first and best, and therefore must have the first and best. IV. A distinction put between the Jews and all other people: You shall be holy men unto me; and one mark of that honourable distinction is appointed in their diet, which was, that they should not eat any flesh that was torn of beasts (Exo 22:31), not only because it was unwholesome, but because it was paltry, and base, and covetous, and a thing below those who were holy men unto God, to eat the leavings of the beasts of prey. We that are sanctified to God must not be curious in our diet; but we must be conscientious, not feeding ourselves without fear, but eating and drinking by rule, the rule of sobriety, to the glory of God.

Here are four laws concerning sacrifices: - I. Whatever was offered in sacrifice to God should be without blemish, otherwise it should not be accepted. This had often been mentioned in the particular institutions of the several sorts of offerings. Now here they are told what was to be accounted a blemish which rendered a beast unfit for sacrifice: if it was blind, or lame, had a wen, or the mange (Lev 22:22), - if it was bruised, or crushed, or broken, or cut (Lev 22:24), that is, as the Jewish writers understand it, if it was, in any of these ways, castrated, if bulls and rams were made into oxen and weathers, they might not be offered. Moreover a difference is made between what was brought as a free-will offering and what was brought as a vow, Lev 22:23. And, though none that had any of the forementioned blemishes might be brought for either, yet if a beast had any thing superfluous or lacking (that is, as the Jews understand it, if there was a disproportion or inequality between those parts that are pairs, when one eye, or ear, or leg, was bigger than it should be, or less than it should be) - if there was no other blemish than this, it might be accepted for a free-will offering, to which a man had not before laid himself, nor had the divine law laid him, under any particular obligation; but for a vow it might not be accepted. Thus God would teach us to make conscience of performing our promises to him very exactly, and not afterwards to abate in quantity or value of what we had solemnly engaged to devote to him. What was, before the vow, in our own power, as in the case of a free-will offering, afterwards is not, Act 5:4. It is again and again declared that no sacrifice should be accepted if it was thus blemished, Lev 22:20, Lev 22:21. According to this law great care was taken to search all the beasts that were brought to be sacrificed, that there might, to a certainty, be no blemish in them. A blemished sacrifice might not be accepted even from the hand of a stranger, though to such all possible encouragement should be given to do honour to the God of Israel, Lev 22:25. By this it appears that strangers were expected to come to the house of God from a far country (Kg1 8:41, Kg1 8:42), and that they should be welcome, and their offerings accepted, as those of Darius, Ezr 6:9, Ezr 6:10; Isa 56:6, Isa 56:7. The heathen priests were many of them not so strict in this matter, but would receive sacrifices for their gods that were ever so scandalous; but let strangers know that the God of Israel would not be so served. Now, 1. This law was then necessary for the preserving of the honour of the sanctuary, and of the God that was there worshipped. It was fit that every thing that was employed for his honour should be the best of the kind; for, as he is the greatest and brightest, so he is the best of beings; and he that is the best must have the best. See how greatly and justly displeasing the breach of this law was to the holy God, Mal 1:8, Mal 1:13, Mal 1:14. 2. This law made all the legal sacrifices the fitter to be types of Christ, the great sacrifice from which all these derived their virtue. In allusion to this law, he is said to be a Lamb without blemish and without spot, Pe1 1:19. As such a priest, so such a sacrifice, became us, who was harmless and undefiled. When Pilate declared, I find no fault in this man, he did thereby in effect pronounce the sacrifice without blemish. The Jews say it was the work of the sagan, or suffragan, high priest, to view the sacrifices, and see whether they were without blemish or no; when Christ suffered, Annas was in that office; but little did those who brought Christ to Annas first, by whom he was sent bound to Caiaphas, as a sacrifice fit to be offered (Joh 18:13, Joh 18:24), think that they were answering the type of this law. 3. It is an instruction to us to offer to God the best we have in our spiritual sacrifices. If our devotions are ignorant, and cold, and trifling, and full of distractions, we offer the blind, and the lame, and the sick, for sacrifice; but cursed be the deceiver that does so, for, while he thinks to put a cheat upon God, he puts a damning cheat upon his own soul. II. That no beast should be offered in sacrifice before it was eight days old, Lev 22:26, Lev 22:27. It was provided before that the firstlings of their cattle, which were to be dedicated to God, should not be brought to him till after the eighth day, Exo 22:30. Here it is provided that no creature should be offered in sacrifice till it was eight days old complete. Sooner than that it was not fit to be used at men's tables, and therefore not a God's altar. The Jews say, "It was because the sabbath sanctifies all things, and nothing should be offered to God till at least one sabbath had passed over it." It was in conformity to the law of circumcision, which children were to receive on the eighth day. Christ was sacrificed for us, not in his infancy, though then Herod sought to slay him, but in the prime of his time. III. That the dam and her young should not both be killed in one day, whether in sacrifice or for common use, Lev 22:28. There is such a law as this concerning birds, Deu 22:6. This was forbidden, not as evil in itself, but because it looked barbarous and cruel to the brute creatures; like the tyranny of the king of Babylon, that slew Zedekiah's sons before his eyes, and then put out his eyes. It looked ill-natured towards the species to kill two generations at once, as if one designed the ruin of the kind. IV. That the flesh of their thank-offerings should be eaten on the same day that they were sacrificed, Lev 22:29, Lev 22:30. This is a repetition of what we had before, Lev 7:15; Lev 19:6, Lev 19:7. The chapter concludes with such a general charge as we have often met with, to keep God's commandments, and not to profane his holy name, Lev 22:31, Lev 22:32. Those that profess God's name, if they do not make conscience of keeping his commandments, do but profane his name. The general reasons are added: God's authority over them - I am the Lord; his interest in them - I am your God; the title he had to them by redemption - "I brought you out of the land of Egypt, on purpose that I might be your God;" the designs of his grace concerning them - I am the Lord that hallow you; and the resolutions of his justice, if he had not honour from them, to get himself honour upon them - I will be hallowed among the children of Israel. God will be a loser in his glory by no man at last; but sooner or later will recover his right, either in the repentance of sinners or in their ruin.

Here is, I. A caution given that no man should make such a jest of sanctifying things to the Lord as to sanctify any firstling to him, for that was his already by the law, Lev 27:26. Though the matter of a general vow be that which we were before obliged to, as of our sacramental covenant, yet a singular vow should be of that which we were not, in such circumstances and proportions, antecedently bound to. The law concerning the firstlings of unclean beasts (Lev 27:27) is the same with that before, Lev 27:11, Lev 27:12. II. Things or persons devoted are here distinguished from things or persons that were only sanctified. 1. Devoted things were most holy to the Lord, and could neither revert nor be alienated, Lev 27:28. They were of the same nature with those sacrifices which were called most holy, which none might touch but only the priests themselves. The difference between these and other sanctified things arose from the different expression of the vow. If a man dedicated any thing to God, binding himself with a solemn curse never to alienate it to any other purpose, then it was a thing devoted. 2. Devoted persons were to be put to death, Lev 27:29. Not that it was in the power of any parent or master thus to devote a child or a servant to death; but it must be meant of the public enemies of Israel, who, either by the appointment of God or by the sentence of the congregation, were devoted, as the seven nations with which they must make no league. The city of Jericho in particular was thus devoted, Jos 6:17. The inhabitants of Jabesh-Gilead were put to death for violating the curse pronounced upon those who came not up to Mizpeh, Jdg 21:9, Jdg 21:10. Some think it was for want of being rightly informed of the true intent and meaning of this law that Jephtha sacrificed his daughter as one devoted, who might not be redeemed. III. A law concerning tithes, which were paid for the service of God before the law, as appears by Abraham's payment of them, (Gen 14:20), and Jacob's promise of them, Gen 28:22. It is here appointed, 1. That they should pay tithe of all their increase, their corn, trees, and cattle, Lev 27:30, Lev 27:32. Whatsoever productions they had the benefit of God must be honoured with the tithe of, if it were titheable. Thus they acknowledged God to be the owner of their land, the giver of its fruits, and themselves to be his tenants, and dependents upon him. Thus they gave him thanks for the plenty they enjoyed, and supplicated his favour in the continuance of it. And we are taught in general to honour the Lord with our substance (Pro 3:9), and in particular to support and maintain his ministers, and to be ready to communicate to them, Gal 6:6; Co1 9:11. And how this may be done in a fitter and more equal proportion than that of the tenth, which God himself appointed of old, I cannot see. 2. That which was once marked for tithe should not be altered, no, not for a better (Lev 27:33), for Providence directed the rod that marked it. God would accept it though it were not the best, and they must not grudge it though it were, for it was what passed under the rod. 3. That it should not be redeemed, unless the owner would give a fifth part more for its ransom, Lev 27:31. If men had the curiosity to prefer what was marked for tithe before any other part of their increase, it was fit that they should pay for their curiosity. IV. The last verse seems to have reference to this whole book of which it is the conclusion: These are the commandments which the Lord commanded Moses, for the children of Israel. Many of these commandments are moral, and of perpetual obligation; others of them, which were ceremonial and peculiar to the Jewish economy, have notwithstanding a spiritual significancy, and are instructive to us who are furnished with a key to let us into the mysteries contained in them; for unto us, by those institutions, is the gospel preached as well as unto them, Heb 4:2. Upon the whole matter, we may see cause to bless God that we have not come to mount Sinai, Heb 12:18. 1. That we are not under the dark shadows of the law, but enjoy the clear light of the gospel, which shows us Christ the end of the law for righteousness, Rom 10:4. The doctrine of our reconciliation to God by a Mediator is not clouded with the smoke of burning sacrifices, but cleared by the knowledge of Christ and him crucified. 2. That we are not under the heavy yoke of the law, and the carnal ordinances of it (as the apostle calls them, Heb 9:10), imposed till the time of reformation, a yoke which neither they nor their fathers were able to bear (Act 15:10), but under the sweet and easy institutions of the gospel, which pronounces those the true worshippers that worship the Father in spirit and truth, by Christ only, and in his name, who is our priest, temple, altar, sacrifice, purification, and all. Let us not therefore think that because we are not tied to the ceremonial cleansings, feasts, and oblations, a little care, time, and expense, will serve to honour God with. No, but rather have our hearts more enlarge with free-will offerings to his praise, more inflamed with holy love and joy, and more engaged in seriousness of thought and sincerity of intention. Having boldness to enter into the holiest by the blood of Jesus, let us draw near with a true heart, and full assurance of faith, worshipping God with so much the more cheerfulness and humble confidence, still saying, Blessed be God for Jesus Christ!

Here is the exchange made of the Levites for the first-born. 1. The first-born were numbered from a month old, Num 3:42, Num 3:43. Those certainly were not reckoned who, though first-born, had become heads of families themselves, but those only that were under age; and the learned bishop Patrick is decidedly of opinion that none were numbered but those only that were born since their coming out of Egypt, when the first-born were sanctified, Exo 13:2. If there were 22,000 first-born males, we may suppose as many females, and all these brought forth in the first year after they came out of Egypt, we must hence infer that in the last year of their servitude, even when it was in the greatest extremity, there were abundance of marriages made among the Israelites; they were not discouraged by the present distress, but married in faith, expecting that God would shortly visit them with mercy, and that their children, though born in bondage, should live in liberty and honour. And it was a token of good to them, an evidence that they were blessed of the Lord, that they were not only kept alive, but greatly increased, in a barren wilderness. 2. The number of the first-born, and that of the Levites, by a special providence, came pretty near to each other; thus, when he divided the nations, he set the bounds of the people according to the number of the children of Israel, Deu 32:8. Known unto God are all his works beforehand, and there is an exact proportion between them, and so it will appear when they come to be compared. The Levites' cattle are said to be taken instead of the firstlings of the cattle of the children of Israel, that is, the Levites, with all their possessions, were devoted to God instead of the first-born and all theirs; for, when we give ourselves to God, all we have passes as appurtenances with the premises. 3. The small number of first-born which exceeded the number of the Levites (273 in all) were to be redeemed, at five shekels apiece, and the redemption-money given to Aaron; for it would not do well to have them added to the Levites. It is probable that in the exchange they began with the eldest of the first-born, and so downward, so that those were to be redeemed with money who were the 273 youngest of the first-born; more likely so than either that it was determined by lot or that the money was paid out of the public stock. The church is called the church of the first-born, which is redeemed, not as these were, with silver and gold, but, being devoted by sin to the justice of God, is ransomed with the precious blood of the Son of God.

the cattle of the Levites--These, which they kept to graze on the glebes and meadows in the suburbs of their cities, to supply their families with dairy produce and animal food, were also taken as an equivalent for all the firstlings of the cattle which the Israelites at that time possessed. In consequence of this exchange the firstlings were not brought then, as afterwards, to the altar and the priests. Next: Numbers Chapter 4

The priest's service is called a warfare; and who goes a warfare at his own charges? As they were well employed, so they were well provided for, and well paid. None shall serve God for nought. All believers are spiritual priests, and God has promised to take care of them; they shall dwell in the land, and verily they shall be fed, and shall not want any good thing. Godliness has the promise of the life that now is. And from this plentiful provision here made for the priests the apostle infers that it is the duty of Christian churches to maintain their ministers; those that served at the altar lived upon the altar. So those that preach the gospel should live upon the gospel, and live comfortably, Co1 9:13, Co1 9:14. Scandalous maintenance makes scandalous ministers. Now observe, 1. That much of the provision that was made for them arose out of the sacrifices which they themselves were employed to offer. They had the skins of almost all the sacrifices, which they might sell, and they had a considerable share out of the meat-offerings, sin-offerings, etc. Those that had the charge of the offerings had the benefit, Num 18:8. Note, God's work is its own wages, and his service carries its recompence along with it. Even in keeping God's commandments there is great reward. The present pleasures of religion are part of its pay. 2. That they had not only a good table kept for them, but money likewise in their pockets for the redemption of the first-born, and those firstlings of cattle which might not be offered in sacrifice. Thus their maintenance was such as left them altogether disentangled from the affairs of this life; they had no grounds to occupy, no land to till, no vineyards to dress, no cattle to tend, no visible estate to take care of, and yet had a more plentiful income than any other families whatsoever. Thus God ordered it that they might be the more entirely addicted to their ministry, and not diverted from it, nor disturbed in it, by any worldly care or business (the ministry requires a whole man); and that they might be examples of living by faith, not only in God's providence, but in his ordinance. They lived from hand to mouth, that they might learn to take no thought for the morrow; sufficient for the day would be the provision thereof: and they had no estates to leave their children, that they might by faith leave their children, that they might by faith leave them to the care of that God who had fed them all their lives long. 3. Of the provision that was made for their tables some is said to be most holy (Num 18:9, Num 18:10), which was to be eaten by the priests themselves, and in the court of the tabernacle only; but other perquisites were less holy, of which their families might eat, at their own houses, provided they were clean, Num 18:11-13. See Lev 21:10, etc. 4. It is commanded that the best of the oil, and the best of the wine and wheat, should be offered for the first-fruits unto the Lord, which the priest were to have, Num 18:12. Note, We must always serve and honour God with the best we have, for he is the best, and best deserves it; he is the first, and therefore must have the first ripe. Those that think to save charges by putting God off with the refuse do but deceive themselves, for God is not mocked. 5. All this is given to the priests by reason of the anointing, Num 18:8. It was not for the sake of their personal merits above other Israelites that they had these tributes paid to them, be it known unto them; but purely for the sake of the office to which they were anointed. Thus all the comforts that are given to the Lord's people are given them by reason of the anointing which they have received. It is said to be given them by an ordinance for ever (Num 18:8), and it is a covenant of salt for ever, Num 18:19. As long as the priesthood should continue this should continue to be the maintenance of it, that this lamp might not go out for want of oil to keep it burning. Thus provision is made that a gospel ministry should continue till Christ comes, by an ordinance for ever. Lo, I am with you (that is their maintenance and support) always, even to the end of the world. Thanks be to the Redeemer, it is the word which he has commanded to a thousand generations.

There is not any one particular precept (as I remember) in all the law of Moses so largely pressed and inculcated as this, by which they are all tied to bring their sacrifices to that one altar which was set up in the court of the tabernacle, and there to perform all the rituals of their religion; for, as to moral services, then, no doubt, as now, men might pray every where, as they did in their synagogues. The command to do this, and the prohibition of the contrary, are here repeated again and again, as we teach children: and yet we are sure that there is in scripture no vain repetition; but all this stress is laid upon it, 1. Because of the strange proneness there was in the hearts of the people to idolatry and superstition, and the danger of their being seduced by the many temptations which they would be surrounded with. 2. Because of the great use which the observance of this appointment would be of to them, both to prevent the introducing of corrupt customs into their worship and to preserve among them unity and brotherly love, that, meeting all in one place, they might continue both of one way and of one heart. 3. Because of the significancy of this appointment. They must keep to one place, in token of their belief of those two great truths, which we find together (Ti1 2:5), That there is one God, and one Mediator between God and man. It not only served to keep up the notion of the unity of the Godhead, but was an intimation to them (though they could not stedfastly discern it) of the one only way of approach to God and communion with him, in and by the Messiah. Let us now reduce this long charge to its proper heads. I. It is here promised that when they were settled in Canaan, when they had rest from their enemies, and dwelt in safety, God would choose a certain place, which he would appoint to be the centre of their unity, to which they should bring all their offerings, Deu 12:10, Deu 12:11. Observe, 1. If they just be tied to one place, they should not be left in doubt concerning it, but should certainly know what place it was. Had Christ intended, under the gospel, to make any one place such a seat of power as Rome pretends to be, we should not have been left so destitute of instruction as we are concerning the appointed place. 2. God does not leave it to them to choose the place, lest the tribes should have quarrelled about it, each striving, for their secular advantage, to have it among them; but he reserves the choice to himself, as he does the designation of the Redeemer and the institution of holy ordinances. 3. He does not appoint the place now, as he had appointed mounts Gerizim and Ebal, for the pronouncing of the blessings and curses (Deu 11:29), but reserves the doing of it till hereafter, that hereby they might be made to expect further directions from heaven, and a divine conduct, after Moses should be removed. The place which God would choose is said to be the place where he would put his name, that is, which he would have to be called his, where his honour should dwell, where he would manifest himself to his people, and make himself known, as men do by their names, and where he would receive addresses, by which his name is both praised and called upon. It was to be his habitation, where, as King of Israel, he would keep court, and be found by all those that reverently sought him. The ark was the token of God's presence, and where that was put there God put his name, and that was his habitation. It contained the tables of the law; for none must expect to receive favours from God's hand but those that are willing to receive the law from his mouth. The place which God first chose for the ark to reside in was Shiloh; and, after that place had sinned away its honours, we find the ark at Kirjath-jearim and other places; but at length, in David's time, it was fixed at Jerusalem, and God said concerning Solomon's temple, more expressly than ever he had said concerning any other place, This I have chosen for a house of sacrifice, Ch2 7:12. Compare Ch2 6:5. Now, under the gospel, we have no temple that sanctifies the gold, no altar that sanctifies the gift, but Christ only; and, as to the places of worship, the prophets foretold that in every place the spiritual incense should be offered, Mal 1:11. And our Saviour has declared that those are accepted as true worshippers who worship God in sincerity and truth, without regard either to this mountain or Jerusalem, Joh 4:23. II. They are commanded to bring all their burnt-offerings and sacrifices to this place that God would choose (Deu 12:6 and again Deu 12:11): Thither shall you bring all that I command you; and (Deu 12:14), There thou shalt offer thy burnt offerings; and (Deu 12:27), The flesh and the blood must be offered upon the altar of the Lord thy God. And of their peace-offerings, here called their sacrifices, though they were to eat the flesh, yet the blood was to be poured out upon the altar. By this they were taught that sacrifices and offerings God did not desire, nor accept, for their own sake, nor for any intrinsic worth in them, as natural expressions of homage and adoration; but that they received their virtue purely from that altar on which they were offered, as it typified Christ; whereas prayers and praises, as much more necessary and valuable, were to be offered every day by the people of God wherever they were. A devout Israelite might honour God, and keep up communion with him, and obtain mercy from him, though he had not an opportunity, perhaps, for many months together, of bringing a sacrifice to his altar. But this signified the obligation we Christians are under to offer up all our spiritual sacrifices to God in the name of Jesus Christ, hoping for acceptance only upon the score of his mediation, Pe1 2:5. III. They are commanded to feast upon their hallowed things before the Lord, with holy joy. They must not only bring to the altar the sacrifices which were to be offered to God, but hey must bring to the place of the altar all those things which they were appointed by the law to eat and drink, to the honour of God, in token of their communion with him, Deu 12:6. Their, tithes, and heave-offerings of their hand, that is, their first-fruits, their vows, and free-will-offerings, and firstlings, all those things which were to be religiously made use of either by themselves or by the priests and Levites, must be brought to the place which God would choose; as all the revenues of the crown, from all parts of the kingdom, are brought into the exchequer. And (Deu 12:7): There you shall eat before the Lord, and rejoice in all that you put your hands unto; and again (Deu 12:12), You shall rejoice before the Lord, you, and your sons, and your daughters. Observe here, 1. That what we do in the service of God and to his glory redounds to our benefit, if it be not our own fault. Those that sacrifice to God are welcome to eat before him, and to feast upon their sacrifices: he sups with us, and we with him, Rev 3:20. If we glorify God, we edify ourselves, and cultivate our own minds, through the grace of God, by the increase of our knowledge and faith, the enlivening of devout affections, and the confirming of gracious habits and resolutions: thus is the soul nourished. 2. That work for God should be done with holy joy and cheerfulness. You shall eat and rejoice, Deu 12:7, and again, Deu 12:12 and Deu 12:18. (1.) Now while they were before the Lord they must rejoice, Deu 12:12. It is the will of God that we should serve him with gladness; none displeased him more than those that covered his altar with tears. Mal 2:13. See what a good Master we serve, who has made it our duty to sing at our work. Even the children and servants must rejoice with them before God, that the services of religion might be a pleasure to them, and not a task or drudgery. (2.) They must carry away with them the grateful relish of that delight which they found in communion with God; they must rejoice in all that they put their hands unto, Deu 12:7. Some of the comfort which they must take with them into their common employments; and, being thus strengthened in soul, whatever they did they must do it heartily and cheerfully. And this holy pious joy in God and his goodness, with which we are to rejoice evermore, would be the best preservative against the sin and snare of vain and carnal mirth and a relief against the sorrows of the world. IV. They are commanded to be kind to the Levites. Did they feast with joy? The Levites must feast with them, and rejoice with them, Deu 12:12, and again, Deu 12:18; and a general caution (Deu 12:19), Take heed that thou forsake not the Levite as long as thou livest. There were Levites that attended the altar as assistants to the priests, and these must not be forsaken, that is, the service they performed must be constantly adhered to; no other altar must be set up than that which God appointed; for that would be to forsake the Levites. But this seems to be spoken of the Levites that were dispersed in the country to instruct the people in the law of God, and to assist them in their devotions; for it is the Levite within their gates that they are here commanded to make much of. It is a great mercy to have Levites near us, within our gates, that we may ask the law at their mouth, and at our feasts to be a check upon us, to restrain excesses. And it is the duty of people to be kind to their ministers that give them good instructions and set them good examples. As long as we live we shall need their assistance, till we come to that world where ordinances will be superseded; and therefore as long as we live we must not forsake the Levites. The reason given (Deu 12:12) is because the Levite has no part nor inheritance with you, so that he cannot grow rich by husbandry or trade; let him therefore share with you in the comfort of your riches. They must give the Levites their tithes and offerings, settled on them by the law, because they had no other maintenance. V. They are allowed to eat common flesh, but not the flesh of their offerings, in their own houses, wherever they dwelt. What was any way devoted to God they must not eat at home, Deu 12:13, Deu 12:17. But what was not so devoted they might kill and eat of at their pleasure, Deu 12:15. And this permission is again repeated, Deu 12:20-22. It should seem that while they were in the wilderness they did not eat the flesh of any of those kinds of beasts that were used in sacrifice, but what was killed at the door of the tabernacle, and part of it presented to God as a peace-offering, Lev 17:3, Lev 17:4. But when they came to Canaan, where they must live at a great distance from the tabernacle, they might kill what they pleased for their own use of their flocks and herds, without bringing part to the altar. This allowance is very express, and repeated, lest Satan should take occasion from that law which forbade the eating of their sacrifices at their own houses to suggest to them, as he did to our first parents, hard thoughts of God, as if he grudged them: Thou mayest eat whatsoever thy soul lusteth after. There is a natural regular appetite, which it is lawful to gratify with temperance and sobriety, not taking too great a pleasure in the gratification, nor being uneasy if it be crossed. The unclean, who might not eat of the holy things, yet might eat of the same sort of flesh when it was only used as common food. The distinction between clean persons and unclean was sacred, and designed for the preserving of the honour of their holy feasts, and therefore must not be brought into their ordinary meals. This permission has a double restriction: - 1. They must eat according to the blessing which God had given them, Deu 12:15. Note, It is not only our wisdom, but our duty, to live according to our estates, and not to spend above what we have. As it is unjust on the one hand to hoard what should be laid out, so it is much more unjust to lay out more than we have; for what is not our own must needs be another's, who is thereby robbed and defrauded. And this, I say, is much more unjust, because it is easier afterwards to distribute what has been unduly spared, and so to make a sort of restitution for the wrong, than it is to repay to wife, and children, and creditors, what has been unduly spent. Between these two extremes let wisdom find the mean, and then let watchfulness and resolution keep it. 2. They must not eat blood (Deu 12:16, and again, Deu 12:23): Only be sure that thou eat not the blood (Deu 12:24), Thou shalt not eat it; and (Deu 12:25), Thou shalt not eat it, that it may go well with thee. When they could not bring the blood to the altar, to pour it out there before the Lord, as belonging to him, they must pour it out upon the earth, as not belonging to them, because it was the life, and therefore, as an acknowledgment, belonged to him who gives life, and, as an atonement, belonged to him to whom life is forfeited. Bishop Patrick thinks one reason why they were forbidden thus strictly the eating of blood was to prevent the superstitions of the old idolaters about the blood of their sacrifices, which they thought their demons delighted in, and by eating of which they imagined that they had communion with them. VI. They are forbidden to keep up either their own corrupt usages in the wilderness or the corrupt usages of their predecessors in the land of Canaan. 1. They must not keep up those improper customs which they had got into in the wilderness, and which were connived at in consideration of the present unsettledness of their condition (Deu 12:8, Deu 12:9): You shall not do after all the things that we do here this day. Never was there a better governor than Moses, and one would think never a better opportunity of keeping up good order and discipline than now among the people of Israel, when they lay so closely encamped under the eye of their governor; and yet it seems there was much amiss and many irregularities had crept in among them. We must never expect to see any society perfectly pure and right, and as it should be till we come to the heavenly Canaan. They had sacrifices and religious worship, courts of justice and civil government, and, by the stoning of the man that gathered sticks on the sabbath day, it appears there was great strictness used in guarding the most weighty matters of the law; but being frequently upon the remove, and always at uncertainty, (1.) They could none of them observe the solemn feasts, and the rites of cleansing, with the exactness that the law required. And, (2.) Those among them that were disposed to do amiss had opportunity given them to do it unobserved by the frequent interruptions which their removals gave to the administration of justice. But (says Moses) when you come to Canaan, you shall not do as we do here. Note, When the people of God are in an unsettled condition, that may be tolerated and dispensed with which would by no means be allowed at another time. Cases of necessity are to be considered while the necessity continues; but that must not be done in Canaan which was done in the wilderness. While a house is in the building a great deal of dirt and rubbish are suffered to lie by it, which must all be taken away when the house is built. Moses was now about to lay down his life and government, and it was a comfort to him to foresee that Israel would be better in the next reign than they had been in his. 2. They must not worship the Lord by any of those rites or ceremonies which the notions of Canaan had made use of in the service of their gods, Deu 12:29-32. They must not so much as enquire into the modes and forms of idolatrous worship. What good would it do to them to know those depths of Satan? Rev 2:24. It is best to be ignorant of that which there is danger of being infected by. They must not introduce the customs of idolaters, (1.) Because it would be absurd to make those their patterns whom God had made their slaves and captives, cut off, and destroyed from before them. The Canaanites had not flourished and prospered so much in the service of their gods as that the Israelites should be invited to take up their customs. Those are wretchedly besotted indeed who will walk in the way of sinners, after they have seen their end. (2.) Because some of their customs were most barbarous and inhuman, and such as trampled, not only upon the light and law of nature, but upon natural affection itself, as burning their sons and their daughters in the fire to their gods (Deu 12:31), the very mention of which is sufficient to make it odious, and possess us with a horror of it. (3.) Because their idolatrous customs were an abomination to the Lord, and the translating of them into his worship would make even that an abomination and an affront to him by which they should give him honour, and by which they hoped to obtain his favour. The case is bad indeed when the sacrifice itself has become an abomination, Pro 15:8. He therefore concludes (Deu 12:32) with the same caution concerning the worship of God which he had before given concerning the word of God (Deu 4:2): "You shall not add thereto any inventions of your own, under pretence of making the ordinance either more significant or more magnificent, nor diminish from it, under pretence of making it more easy and practicable, or of setting aside that which may be spared; but observe to do all that, and that only, which God has commanded." We may then hope in our religious worship to obtain the divine acceptance when we observe the divine appointment. God will have his own work done in his own way.

Here is, 1. A repetition of the law concerning the firstlings of their cattle, that, if they were males, they were to be sanctified to the Lord (Deu 15:19), in remembrance of, and in thankfulness for, the sparing of the first-born of Israel, when the first-born of the Egyptians, both of man and beast, were slain by the destroying angel (Exo 13:2, Exo 13:15); on the eighth day it was to be given to God (Exo 22:30), and to be divided between the priest and the altar, Num 18:17, Num 18:18. 2. An addition to that law, for the further explication of it, directing them what to do with the firstlings, (1.) That were females: "Thou shalt do no work with the female firstlings of the cow, nor shear those of the sheep" (Deu 15:19); of them the learned bishop Patrick understands it. Though the female firstlings were not so entirely sanctified to God as the males, nor so early as at eight days old, yet they were not to be converted by the owners to their own use as the other cattle, but must be offered to God as peace-offerings, or used in a religious feast, at the year's end, Deu 15:20. Thou shalt eat it before the Lord thy God, as directed Deu 12:18. (2.) But what must they do with that which was blemished, ill-blemished? Deu 15:21. Were it male or female, it must not be brought near the sanctuary, nor used either for sacrifice or for holy feasting, for it would not be fit to honour God with, nor to typify Christ, who is a Lamb without blemish; yet it must not be reared, but killed and eaten at their own houses as common food (Deu 15:22), only they must be sure not to eat it with the blood, Deu 15:23. The frequent repetition of this caution intimates what need the people had of it, and what stress God laid upon it. What a mercy it is that we are not under this yoke! We are not dieted as they were; we make no difference between a first calf, or lamb, and the rest that follow. Let us therefore realize the gospel meaning of this law, devoting ourselves and the first of our time and strength to God, as a kind of first-fruits of his creatures, and using all our comforts and enjoyments to his praise and under the direction of his law, as we have them all by his gift.

Here is, I. The blessing of Benjamin, Deu 33:12. Benjamin is put next to Levi, because the temple, where the priests' work lay, was just upon the edge of the lot of this tribe; and it is put before Joseph because of the dignity of Jerusalem (part of which was in this tribe) above Samaria, which was in the tribe of Ephraim, and because Benjamin adhered to the house of David, and to the temple of the Lord, when the rest of the tribes deserted both with Jeroboam. 1. Benjamin is here called the beloved of the Lord, and the father of this tribe was Jacob's beloved son, the son of his right hand. Note, Those are blessed indeed that are beloved of the Lord. Saul the first king, and Paul the great apostle, were both of this tribe. 2. He is here assured of the divine protection: he shall dwell safely. Note, Those are safe whom God loves, Psa 91:1. 3. It is here intimated that the temple in which God would dwell should be built in the borders of this tribe. Jerusalem the holy city was in the lot of this tribe (Jos 18:28); and though Zion, the city of David, is supposed to belong to Judah, yet Mount Moriah, on which the temple was built, was in Benjamin's lot. God is therefore said to dwell between his shoulders, because the temple stood on that mount, as the head of a man upon his shoulders. And by this means Benjamin was covered all the day long under the protection of the sanctuary (Psa 125:2), which is often spoken of as a place of refuge, Psa 27:4, Psa 27:5; Neh 6:10. Benjamin, dwelling by the temple of God, dwelt in safety by him. Note, It is a happy thing to be in the neighbourhood of the temple. This situation of Benjamin, it is likely, was the only thing that kept that tribe in adherence with Judah to the divine institutions, when the other ten tribes apostatized. Those have corrupt and wicked hearts indeed who, the nearer they are to the church, are so much the further from God. II. The blessing of Joseph, including both Manasseh and Ephraim. In Jacob's blessing (Gen. 49) that of Joseph is the largest, and so it is here; and thence Moses here borrows the title he gives to Joseph (Deu 33:16), that he was separated from his brethren, or, as it might be read, a Nazarite among them, both in regard of his piety, wherein it appears, by many instances, he excelled them all, and of his dignity in Egypt, where he was both their ruler and benefactor. His brethren separated him from them by making him a slave, but God distinguished him from them by making him a prince. Now the blessings here prayed for, and prophesied of, for this tribe, are great plenty and great power. 1. Great plenty, Deu 33:13-16. In general: Blessed of the Lord be his land. Those were very fruitful countries that fell into the lot of Ephraim and Manasseh, yet Moses prays they might be watered with the blessing of God, which makes rich, and on which all fruitfulness depends. Now, (1.) He enumerates many particulars which he prays may contribute to the wealth and abundance of those two tribes, looking up to the Creator for the benefit and serviceableness of all the inferior creatures, for they are all that to us which he makes them to be. He prays, [1.] For seasonable rains and dews, the precious things of heaven; and so precious they are, though but pure water, that without them the fruits of the earth would all fail and be cut off. [2.] For plentiful springs, which help to make the earth fruitful, called here the deep that coucheth beneath; both are the rivers of God (Psa 65:9), and he made particularly the fountains of waters, Rev 14:7. [3.] For the benign influences of the heavenly bodies (Deu 33:14), for the precious fruits (the word signifies that which is most excellent, and the best in its kind) put forth by the quickening heat of the sun, and the cooling moisture of the moon. "Let them have the yearly fruits in their several months, according to the course of nature, in one month olives, in another dates," etc. So some understand it. [4.] For the fruitfulness even of their hills and mountains, which in other countries used to be barren (Deu 33:15): Let them have the chief things of the ancient mountains; and, if the mountains be fruitful, the fruits on them will be first and best ripened. They are called ancient mountains, not because prior in time to other mountains, but because , like the first-born, they were superior in worth and excellency; and lasting hills, not only because as other mountains they were immovable (Hab 3:6), but because the fruitfulness of them should continue. [5.] For the productions of the lower grounds (Deu 33:16): For the precious things of the earth. Though the earth itself seems a useless worthless lump of matter, yet there are precious things produced out of it, for the support and comfort of human life. Job 28:5. Out of it cometh bread, because out of it came our bodies, and to it they must return. But what are the precious things of the earth to a soul that came from God and must return to him? Or what is its fulness to the fulness that is in Christ, whence we receive grace for grace? Some make these precious things here prayed for to be figures of spiritual blessings in heavenly things by Christ, the gifts, graces, and comforts of the Spirit. (2.) He crowns all with the good-will, or favourable acceptance, of him that dwelt in the bush (Deu 33:16), that is, of God, that God who appeared to Moses in the bush that burned and was not consumed (Exo 3:2), to give him his commission for the bringing of Israel out of Egypt. Though God's glory appeared there but for a while, yet it is said to dwell there, because it continued as long as there was occasion for it: the good-will of the shechinah in the bush; so it might be read, for shechinah signifies that which dwelleth; and, though it was but a little while a dweller in the bush, yet it continued to dwell with the people of Israel. My dweller in the bush; so it should be rendered; that was an appearance of the divine Majesty to Moses only, in token of the particular interest he had in God, which he desires to improve for the good of this tribe. Many a time God has appeared to Moses, but now that he is just dying he seems to have the most pleasing remembrance of that which was the first time, when his acquaintance with the visions of the Almighty first began, and his correspondence with heaven was first settled: that was a time of love never to be forgotten. It was at the bush that God declared himself the God of Abraham, Isaac, and Jacob, and so confirmed the promise made to the fathers, that promise which reached as far as the resurrection of the body and eternal life, as appears by our Saviour's argument from it, Luk 20:37. So that, when he prays for the good-will of him that dwelt in the bush, he has an eye to the covenant then and there renewed, on which all our hopes of God's favour must be bottomed. Now he concludes this large blessing with a prayer for the favour or good-will of God, [1.] Because that is the fountain and spring-head of all these blessings; they are gifts of God's good-will; they are so to his own people, whatever they are to others. Indeed when Ephraim (a descendant from Joseph) slid back from God, as a backsliding heifer, those fruits of his country were so far from being the gifts of God's good-will that they were intended but to fatten him for the slaughter, as a lamb in a large place, Hos 4:16, Hos 4:17. [2.] Because that is the comfort and sweetness of all these blessings; then we have joy of them when we taste God's good-will in them. [3.] Because that is better than all these, infinitely better; for if we have but the favour and good-will of God we are happy, and may be easy in the want of all these things, and may rejoice in the God of our salvation though the fig-tree do not blossom, and there be no fruit in the vine, Hab 3:17, Hab 3:18. 2. Great power Joseph is here blessed with, Deu 33:17. Here are three instances of his power foretold: (1.) His authority among his brethren: His glory is like the firstling of his bullock, or young bull, which is a stately creature, and therefore was formerly used as an emblem of royal majesty. Joshua, who was to succeed Moses, was of the tribe of Ephraim the son of Joseph, and his glory was indeed illustrious, and he was an honour to his tribe. In Ephraim was the royal city of the ten tribes afterwards. And of Manasseh were Gideon, Jephthah, and Jair, who were all ornaments and blessings to their country. Some think he is compared to the firstling of the bullock because the birthright which Reuben lost devolved upon Joseph (Ch1 5:1, Ch1 5:2), and to the firstling of his bullock, because Bashan, which was in the lot of Manasseh, was famous for bulls and cows, Psa 22:12; Amo 4:1. (2.) His force against his enemies and victory over them: His horns are like the horn of a unicorn, that is, "The forces he shall bring into the field shall be very strong and formidable, and with them he shall push the people," that is, "He shall overcome all that stand in his way." It appears from the Ephraimites' contests, both with Gideon (Jdg 8:1) and with Jephthah (Jdg 12:1), that they were a warlike tribe and fierce. Yet we find the children of Ephraim, when they had forsaken the covenant of God, though they were armed, turning back in the day of battle (Psa 78:9, Psa 78:10); for, though here pronounced strong and bold as unicorns, when God had departed from them they became as weak as other men. (3.) The numbers of his people, in which Ephraim, though the younger house, exceeded, Jacob having, in the foresight of the same thing, crossed hands, Gen 48:19. They are the ten thousands of Ephraim, and the thousands of Manasseh. Jonathan's Targum applies it to the ten thousands of Canaanites conquered by Joshua, who was of the tribe of Manasseh. And the gloss of the Jerusalem Targum upon the former part of this verse is observable, that "as the firstlings of the bullock were never to be worked, nor could the unicorn ever be tamed, so Joseph should continue free; and they would have continued free if they had not by sin sold themselves."

of Joseph he said--The territory of this tribe, diversified by hill and dale, wood and water, would be rich in all the productions--olives, grapes, figs, &c., which are reared in a mountainous region, as well as in the grain and herbs that grow in the level fields. "The firstling of the bullock and the horns of the unicorn" (rhinoceros), indicate glory and strength, and it is supposed that under these emblems were shadowed forth the triumphs of Joshua and the new kingdom of Jeroboam, both of whom were of Ephraim (compare Gen 48:20).

Here, I. Samuel, in God's name, solemnly requires Saul to be obedient to the command of God, and plainly intimates that he was now about to put him upon a trial, in one particular instance, whether he would be obedient or no, Sa1 15:1. And the making of this so expressly the trial of his obedience did very much aggravate his disobedience. 1. He reminds him of what God had done for him: "The Lord sent me to anoint thee to be a king. God gave thee thy power, and therefore he expects thou shouldst use thy power for him. He put honour upon thee, and now thou must study how to do him honour. He made thee king over Israel, and now thou must plead Israel's cause and avenge their quarrels. Thou art advanced to command Israel, but know that thou art a subject to the God of Israel and must be commanded by him." Men's preferment, instead of releasing them from their obedience to God, obliges them so much the more to it. Samuel had himself been employed to anoint Saul, and therefore was the fitter to be send with these orders to him. 2. He tells him, in general, that, in consideration of this, whatever God commanded him to do he was bound to do it: Now therefore hearken to the voice of the Lord. Note, God's favours to us lay strong obligations upon us to be obedient to him. This we must render, Psa 116:12. II. He appoints him a particular piece of service, in which he must now show his obedience to God more than in any thing he had done yet. Samuel premises God's authority to the command: Thus says the Lord of hosts, the Lord of all hosts, of Israel's hosts. He also gives him a reason for the command, that the severity he must use might not seem hard: I remember that which Amalek did to Israel, Sa1 15:2. God had an ancient quarrel with the Amalekites, for the injuries they did to his people Israel when he brought them out of Egypt. We have the story, Exo 17:8, etc., and the crime is aggravated, Deu 25:18. He basely smote the hindmost of them, and feared not God. God then swore that he would have war with Amalek from generation to generation, and that in process of time he would utterly put out the remembrance of Amalek; this is the work that Saul is now appointed to do (Sa1 15:3): "Go and smite Amalek. Israel is now strong, and the measure of the iniquity of Amalek is now full; now go and make a full riddance of that devoted nation." He is expressly commanded to kill and slay all before him, man and woman, infant and suckling, and not spare them out of pity; also ox and sheep, camel and ass, and not spare them out of covetousness. Note, 1. Injuries done to God's Israel will certainly be reckoned for sooner or later, especially the opposition given them when they are coming out of Egypt. 2. God often bears long with those that are marked for ruin. The sentence passed is not executed speedily. 3. Though he bear long, he will not bear always. The year of recompence for the controversy of Israel will come at last. Though divine justice strikes slowly it strikes surely. 4. The longer judgment is delayed many times the more severe it is when it comes. 5. God chooses out instruments to do his work that are fittest for it. This was bloody work, and therefore Saul who was a rough and severe man must do it. III. Saul hereupon musters his forces, and makes a descent upon the country of Amalek. It was an immense army that he brought into the field (Sa1 15:4): 200,000 footmen. When he came to engage the Philistines, and the success was hazardous, he had but 600 attending him, Sa1 13:15. But now that he was to attack the Amalekites by express order from heaven, in which he was sure of victory, he had thousands at his call. But, whatever it was at other times, it was not now for the honour of Judah that their forces were numbered by themselves, for their quota was scandalously short (whatever was the reason), but a twentieth part of the whole, for they were by 10,000, when the other ten tribes (for I except Levi) brought into the field 200,000. The day of Judah's honour drew near, but had not yet come. Saul numbered them in Telaim, which signifies lambs. He numbered then like lambs (so the vulgar Latin), numbered them by the paschal lambs (so the Chaldee), allowing ten to a lamb, a way of numbering used by the Jews in the later times of their nation. Saul drew all his forces to the city of Amalek, that city that was their metropolis (Sa1 15:5), that he might provoke them to give him battle. IV. He gave friendly advice to the Kenites to separate themselves from the Amalekites among whom they dwelt, while this execution was in doing, Sa1 15:6. Herein he did prudently and piously, and, it is probable, according to the direction Samuel gave him. The Kenites were of the family and kindred of Jethro, Moses's father-in-law, a people that dwelt in tents, which made it easy for them, upon every occasion, to remove to other lands not appropriated. Many of them, at this time, dwelt among the Amalekites, where, though they dwelt in tents, they were fortified by nature, for they put their nest in a rock, being hardy people that could live any where, and affected fastnesses, Num 24:21. Balaam had foretold that they should be wasted, Num 24:22. However, Saul must not waste them. But, 1. He acknowledges the kindness of their ancestors to Israel, when they came out of Egypt. Jethro and his family had been very helpful and serviceable to them in their passage through the wilderness, had been to them instead of eyes, and this is remembered to their posterity many ages after. Thus a good man leaves the divine blessing for an inheritance to his children's children; those that come after us may be reaping the benefit of our good works when we are in our graves. God is not unrighteous to forget the kindnesses shown to his people; but they shall be remembered another day, at furthest in the great day, and recompensed in the resurrection of the just. I was hungry, and you gave me meat. God's remembering the kindness of the Kenites' ancestors in favour to them, at the same time when he was punishing the injuries done by the ancestors of the Amalekites, helped to clear the righteousness of God in that dispensation. If he entail favours, why may he not entail frowns? He espouses his people's cause, so as to bless those that bless them; and therefore so as to curse those that curse them, Num 24:9; Gen 12:3. They cannot themselves requite the kindnesses nor avenge the injuries done them, but God will do both. 2. He desires them to remove their tents from among the Amalekites: Go, depart, get you down from among them. When destroying judgments are abroad God will take care to separate between the precious and the vile, and to hide the meek of the earth in the day of his anger. It is dangerous being found in the company of God's enemies, and it is our duty and interest to come out from among them, lest we share in their sins and plagues, Rev 18:4. The Jews have a saying, Woe to the wicked man and woe to his neighbour. V. Saul prevailed against the Amalekites, for it was rather an execution of condemned malefactors than a war with contending enemies. The issue could not be dubious when the cause was just and the call so clear: He smote them (Sa1 15:7), utterly destroyed them, Sa1 15:8. Now they paid dearly for the sin of their ancestors. God sometimes lays up iniquity for the children. They were idolaters, and were guilty of many other sins, for which they deserved to fall under the wrath of God; yet, when God would reckon with them, he fastened upon the sin of their ancestors in abusing his Israel as the ground of his quarrel. Lord, How unsearchable are thy judgments, yet how incontestable is thy righteousness! VI. Yet he did his work by halves, Sa1 15:9. 1. He spared Agag, because he was a king like himself, and perhaps in hope to get a great ransom for him. 2. He spared the best of the cattle, and destroyed only the refuse, that was good for little. Many of the people, we may suppose, made their escape, and took their effects with them into other countries, and therefore we read of Amalekites after this; but that could not be helped. It was Saul's fault that he did not destroy such as came to his hands and were in his power. That which was now destroyed was in effect sacrificed to the justice of God, as the God to whom vengeance belongeth; and for Saul to think the torn and the sick, the lame and the lean, good enough for that, while he reserved for his own fields and his own table the firstlings and the fat, was really to honour himself more than God.

Instead of the "vine of Sodom and grapes of Gomorrah" (Deu 32:32), nauseous and unwholesome, trees of life-giving and life-restoring virtue shall bloom similar in properties to, and exceeding in number, the tree of life in Eden (Rev 2:7; Rev 22:2, Rev 22:14). leaf . . . not fade--expressing not only the unfailing character of the heavenly medicine of the tree of life, but also that the graces of the believer (as a tree of righteousness), which are the leaves, and his deeds, which are the fruits that flow from those graces, are immortal (Psa 1:3; Jer 17:8; Mat 10:42; Co1 15:58). new fruit--literally, "firstlings," or first fruit. They are still, each month afresh, as it were, yielding their first-fruit [FAIRBAIRN]. The first-born of a thing, in Hebrew idiom, means the chiefest. As Job 18:13, "the first-born of death," that is, the most fatal death.

The apostle, having given us a more general account of the grace of faith, now proceeds to set before us some illustrious examples of it in the Old Testament times, and these may be divided into two classes: - 1. Those whose names are mentioned, and the particular exercise and actings of whose faith are specified. 2. Those whose names are barely mentioned, and an account given in general of the exploits of their faith, which it is left to the reader to accommodate, and apply to the particular persons from what he gathers up in the sacred story. We have here those whose names are not only mentioned, but the particular trials and actings of their faith are subjoined. I. The leading instance and example of faith here recorded is that of Abel. It is observable that the Spirit of God has not thought fit to say any thing here of the faith of our first parents; and yet the church of God has generally, by a pious charity, taken it for granted that God gave them repentance and faith in the promised seed, that he instructed them in the mystery of sacrificing, that they instructed their children in it, and that they found mercy with God, after they had ruined themselves and all their posterity. But God has left the matter still under some doubt, as a warning to all who have great talents given to them, and a great trust reposed in them, that they do not prove unfaithful, since God would not enroll our first parents among the number of believers in this blessed calendar. It begins with Abel, one of the first saints, and the first martyr for religion, of all the sons of Adam, one who lived by faith, and died for it, and therefore a fit pattern for the Hebrews to imitate. Observe, 1. What Abel did by faith: He offered up a more acceptable sacrifice than Cain, a more full and perfect sacrifice, pleiona thusian. Hence learn, (1.) That, after the fall, God opened a new way for the children of men to return to him in religious worship. This is one of the first instances that is upon record of fallen men going in to worship God; and it was a wonder of mercy that all intercourse between God and man was not cut off by the fall. (2.) After the fall, God must be worshipped by sacrifices, a way of worship which carries in it a confession of sin, and of the desert of sin, and a profession of faith in a Redeemer, who was to be a ransom for the souls of men. (3.) That, from the beginning, there has been a remarkable difference between the worshippers. Here were two persons, brethren, both of whom went in to worship God, and yet there was a vast difference. Cain was the elder brother, but Abel has the preference. It is not seniority of birth, but grace, that makes men truly honourable. The difference is observable in their persons: Abel was an upright person, a righteous man, a true believer; Cain was a formalist, had not a principle of special grace. It is observable in their principles: Abel acted under the power of faith; Cain only from the force of education, or natural conscience. There was also a very observable difference in their offerings: Abel brought a sacrifice of atonement, brought of the firstlings of the flock, acknowledging himself to be a sinner who deserved to die, and only hoping for mercy through the great sacrifice; Cain brought only a sacrifice of acknowledgment, a mere thank-offering, the fruit of the ground, which might, and perhaps must, have been offered in innocency; here was no confession of sin, no regard to the ransom; this was an essential defect in Cain's offering. There will always be a difference between those who worship the true God; some will compass him about with lies, others will be faithful with the saints; some, like the Pharisee, will lean to their own righteousness; others, like the publican, will confess their sin, and cast themselves upon the mercy of God in Christ. 2. What Abel gained by his faith: the original record is in Gen 4:4, God had respect to Abel, and to his offering; first to his person as gracious, then to his offering as proceeding from grace, especially from the grace of faith. In this place we are told that he obtained by his faith some special advantages; as, (1.) Witness that he was righteous, a justified, sanctified, and accepted person; this, very probably, was attested by fire from heaven, kindling and consuming his sacrifice. (2.) God gave witness to the righteousness of his person, by testifying his acceptance of his gifts. When the fire, an emblem of God's justice, consumed the offering, it was a sign that the mercy of God accepted the offerer for the sake of the great sacrifice. (3.) By it he, being dead, yet speaketh. He had the honour to leave behind him an instructive speaking case; and what does it speak to us? What should we learn from it? [1.] That fallen man has leave to go in to worship God, with hope of acceptance. [2.] That, if our persons and offerings be accepted, it must be through faith in the Messiah. [3.] That acceptance with God is a peculiar and distinguishing favour. [4.] That those who obtain this favour from God must expect the envy and malice of the world. [5.] That God will not suffer the injuries done to his people to remain unpunished, nor their sufferings unrewarded. These are very good and useful instructions, and yet the blood of sprinkling speaketh better things than that of Abel. [6.] That God would not suffer Abel's faith to die with him, but would raise up others, who should obtain like precious faith; and so he did in a little time; for in the next verse we read, II. Of the faith of Enoch, Heb 11:5. He is the second of those elders that through faith have a good report. Observe, 1. What is here reported of him. In this place (and in Gen 5:22, etc.) we read, (1.) That he walked with God, that is, that he was really, eminently, actively, progressively, and perseveringly religious in his conformity to God, communion with God, and complacency in God. (2.) That he was translated, that he should not see death, nor any part of him be found upon earth; for God took him, soul and body, into heaven, as he will do those of the saints who shall be found alive at his second coming. (3.) That before his translation he had this testimony, that he pleased God. He had the evidence of it in his own conscience, and the Spirit of God witnessed with his spirit. Those who by faith walk with God in a sinful world are pleasing to him, and he will give them marks of his favour, and put honour upon them. 2. What is here said of his faith, Heb 11:6. It is said that without this faith it is impossible to please God, without such a faith as helps us to walk with God, an active faith, and that we cannot come to God unless we believe that he is, and that he is a rewarder of those that diligently seek him. (1.) He must believe that God is, and that he is what he is, what he has revealed himself to be in the scripture, a Being of infinite perfections, subsisting in three persons, Father, Son, and Holy Ghost. Observe, The practical belief of the existence of God, as revealed in the word, would be a powerful awe - band upon our souls, a bridle of restraint to keep us from sin, and a spur of constraint to put us upon all manner of gospel obedience. (2.) That he is a rewarder of those that diligently seek him. Here observe, [1.] By the fall we have lost God; we have lost the divine light, life, love, likeness, and communion. [2.] God is again to be found of us through Christ, the second Adam. [3.] God has prescribed means and ways wherein he may be found; to with, a strict attention to his oracles, attendance on his ordinances, and ministers duly discharging their office and associating with his people, observing his providential guidance, and in all things humbly waiting his gracious presence. [4.] Those who would find God in these ways of his must seek him diligently; they must seek early, earnestly, and perseveringly. Then shall they seek him, and find him, if they seek him with all their heart; and when once they have found him, as their reconciled God, they will never repent the pains they have spent in seeking after him. III. The faith of Noah, Heb 11:7. Observe, 1. The ground of Noah's faith - a warning he had received from God of things as yet not seen. He had a divine revelation, whether by voice or vision does not appear; but it was such as carried in it its own evidence; he was forewarned of things not seen as yet, that is, of a great and severe judgment, such as the world had never yet seen, and of which, in the course of second causes, there was not yet the least sign. This secret warning he was to communicate to the world, who would be sure to despise both him and his message. God usually warns sinners before he strikes; and, where his warnings are slighted, the blow will fall the heavier. 2. The actings of Noah's faith, and the influence it had both upon his mind and practice. (1.) Upon his mind; it impressed his soul with a fear of God's judgment: he was moved with fear. Faith first influences our affections, then our actions; and faith works upon those affections that are suitable to the matter revealed. If it be some good thing, faith stirs up love and desire; if some evil thing, faith stirs up fear. (2.) His faith influenced his practice. His fear, thus excited by believing God's threatening, moved him to prepare an ark, in which, no doubt, he met with the scorns and reproaches of a wicked generation. He did not dispute with God why he should make an ark, nor how it could be capable of containing what was to be lodged in it, nor how such a vessel could possibly weather out so great a storm. His faith silenced all objections, and set him to work in earnest. 3. The blessed fruits and rewards of Noah's faith. (1.) Hereby himself and his house were saved, when a whole world of sinners were perishing about them. God saved his family for his sake; it was well for them that they were Noah's sons and daughters; it was well for those women that they married into Noah's family; perhaps they might have married to great estates in other families, but then they would have been drowned. We often say, "It is good to be akin to an estate;" but surely it is good to be akin to the covenant. (2.) Hereby he judged and condemned the world; his holy fear condemned their security and vain confidence; his faith condemned their unbelief; his obedience condemned their contempt and rebellion. Good examples will either convert sinners or condemn them. There is something very convincing in a life of strict holiness and regard to God; it commends itself to every man's conscience in the sight of God, and they are judged by it. This is the best way the people of God can take to condemn the wicked; not by harsh and censorious language, but by a holy exemplary conversation. (3.) Hereby he became an heir of the righteousness which is by faith. [1.] He was possessed of a true justifying righteousness; he was heir to it: and, [2.] This his right of inheritance was through faith in Christ, as a member of Christ, a child of God, and, if a child, then an heir. His righteousness was relative, resulting from his adoption, through faith in the promised seed. As ever we expect to be justified and saved in the great and terrible day of the Lord, let us now prepare an ark, secure an interest in Christ, and in the ark of the covenant, and do it speedily, before the door be shut, for there is not salvation in any other. IV. The faith of Abraham, the friend of God, and father of the faithful, in whom the Hebrews boasted, and from whom they derived their pedigree and privileges; and therefore the apostle, that he might both please and profit them, enlarges more upon the heroic achievements of Abraham's faith than of that of any other of the patriarchs; and in the midst of his account of the faith of Abraham he inserts the story of Sarah's faith, whose daughters those women are that continue to do well. Observe, 1. The ground of Abraham's faith, the call and promise of God, Heb 11:8. (1.) This call, though it was a very trying call, was the call of God, and therefore a sufficient ground for faith and rule of obedience. The manner in which he was called Stephen relates in Act 7:2, Act 7:3, The God of glory appeared to our father Abraham, when he was in Mesopotamia - And said unto him, Get thee out of thy country, and from thy kindred, and come into the land which I will show thee. This was an effectual call, by which he was converted from the idolatry of his father's house, Gen 12:1. This call was renewed after his father's death in Charran. Observe, [1.] The grace of God is absolutely free, in taking some of the worst of men, and making them the best. [2.] God must come to us before we come to him. [3.] In calling and converting sinners, God appears as a God of glory, and works a glorious work in the soul. [4.] This calls us not only to leave sin, but sinful company, and whatever is inconsistent with our devotedness to him. [5.] We need to be called, not only to set out well, but to go on well. [6.] He will not have his people take up that rest any where short of the heavenly Canaan. (2.) The promise of God. God promised Abraham that the place he was called to he should afterwards receive for an inheritance, after awhile he should have the heavenly Canaan for his inheritance, and in process of time his posterity should inherit the earthly Canaan. Observe here, [1.] God calls his people to an inheritance: by his effectual call he makes them children, and so heirs. [2.] This inheritance is not immediately possessed by them; they must wait some time for it: but the promise is sure, and shall have its seasonable accomplishment. [3.] The faith of parents often procures blessings for their posterity. 2. The exercise of Abraham's faith: he yielded an implicit regard to the call of God. (1.) He went out, not knowing whither he went. He put himself into the hand of God, to send him whithersoever he pleased. He subscribed to God's wisdom, as fittest to direct; and submitted to his will, as fittest to determine every thing that concerned him. Implicit faith and obedience are due to God, and to him only. All that are effectually called resign up their own will and wisdom to the will and wisdom of God, and it is their wisdom to do so; though they know not always their way, yet they know their guide, and this satisfies them. (2.) He sojourned in the land of promise as in a strange country. This was an exercise of his faith. Observe, [1.] How Canaan is called the land of promise, because yet only promised, not possessed. [2.] How Abraham lived in Canaan, not as heir and proprietor, but as a sojourner only. He did not serve an ejectment, or raise a war against the old inhabitants, to dispossess them, but contented himself to live as a stranger, to bear their unkindnesses patiently, to receive any favours from them thankfully, and to keep his heart fixed upon his home, the heavenly Canaan. [3.] He dwelt in tabernacles with Isaac and Jacob, heirs with him of the same promise. He lived there in an ambulatory moving condition, living in a daily readiness for his removal: and thus should we all live in this world. He had good company with him, and they were a great comfort to him in his sojourning state. Abraham lived till Isaac was seventy-five years old, and Jacob fifteen. Isaac and Jacob were heirs of the same promise; for the promise was renewed to Isaac (Gen 26:3), and to Jacob, Gen 28:13. All the saints are heirs of the same promise. The promise is made to believers and their children, and to as many as the Lord our God shall call. And it is pleasant to see parents and children sojourning together in this world as heirs of the heavenly inheritance. 3. The supports of Abraham's faith (Heb 11:10): He looked for a city that hath foundations, whose builder and maker is God. Observe here, (1.) The description given of heaven: it is a city, a regular society, well established, well defended, and well supplied: it is a city that hath foundations, even the immutable purposes and almighty power of God, the infinite merits and mediation of the Lord Jesus Christ, the promises of an everlasting covenant, its own purity, and the perfection of its inhabitants: and it is a city whose builder and maker is God. He contrived the model; he accordingly made it, and he has laid open a new and living way into it, and prepared it for his people; he puts them into possession of it, prefers them in it, and is himself the substance and felicity of it. (2.) Observe the due regard that Abraham had to this heavenly city: he looked for it; he believed there was such a state; he waited for it, and in the mean time he conversed in it by faith; he had exalted and rejoicing hopes, that in God's time and way he should be brought safely to it. (3.) The influence this had upon his present conversation: it was a support to him under all the trials of his sojourning state, helped him patiently to bear all the inconveniences of it, and actively to discharge all the duties of it, persevering therein unto the end. V. In the midst of the story of Abraham, the apostle inserts an account of the faith of Sarah. Here observe, 1. The difficulties of Sarah's faith, which were very great. As, (1.) The prevalency of unbelief for a time: she laughed at the promise, as impossible to be made good. (2.) She had gone out of the way of her duty through unbelief, in putting Abraham upon taking Hagar to his bed, that he might have a posterity. Now this sin of hers would make it more difficult for her to act by faith afterwards. (3.) The great improbability of the thing promised, that she should be the mother of a child, when she was of sterile constitution naturally, and now past the prolific age. 2. The actings of her faith. Her unbelief is pardoned and forgotten, but her faith prevailed and is recorded: She judged him faithful, who had promised, Heb 11:11. She received the promise as the promise of God; and, being convinced of that, she truly judged he both could and would perform it, how impossible soever it might seem to reason; for the faithfulness of God will not suffer him to deceive his people. 3. The fruits and rewards of her faith. (1.) She received strength to conceive seed. The strength of nature, as well as grace, is from God: he can make the barren soul fruitful, as well as the barren womb. (2.) She was delivered of a child, a man-child, a child of the promise, and comfort of his parents' advanced years, and the hope of future ages. (3.) From them, by this son, sprang a numerous progeny of illustrious persons, as the stars of the sky (Heb 11:12) - a great, powerful, and renowned nation, above all the rest in the world; and a nation of saints, the peculiar church and people of God; and, which was the highest honour and reward of all, of these, according to the flesh, the Messiah came, who is over all, God blessed for evermore. VI. The apostle proceeds to make mention of the faith of the other patriarchs, Isaac and Jacob, and the rest of this happy family, Heb 11:13. Here observe, 1. The trial of their faith in the imperfection of their present state. They had not received the promises, that is, they had not received the things promised, they had not yet been put into possession of Canaan, they had not yet seen their numerous issue, they had not seen Christ in the flesh. Observe, (1.) Many that are interested in the promises do not presently receive the things promised. (2.) One imperfection of the present state of the saints on earth is that their happiness lies more in promise and reversion than in actual enjoyment and possession. The gospel state is more perfect than the patriarchal, because more of the promises are now fulfilled. The heavenly state will be most perfect of all; for there all the promises will have their full accomplishment. 2. The actings of their faith during this imperfect state of things. Though they had not received the promises, yet, (1.) They saw them afar off. Faith has a clear and a strong eye, and can see promised mercies at a great distance. Abraham saw Christ's day, when it was afar off, and rejoiced, Joh 8:56. (2.) They were persuaded of them, that they were true and should be fulfilled. Faith sets to its seal that God is true, and thereby settles and satisfies the soul. (3.) They embraced them. Their faith was a faith of consent. Faith has a long arm, and can lay hold of blessings at a great distance, can make them present, can love them, and rejoice in them; and thus antedate the enjoyment of them. (4.) They confessed that they were strangers and pilgrims on earth. Observe, [1.] Their condition: Strangers and pilgrims. They are strangers as saints, whose home is heaven; they are pilgrims as they are travelling towards their home, though often meanly and slowly. [2.] Their acknowledgment of this their condition: they were not ashamed to own it; both their lips and their lives confessed their present condition. They expected little from the world. They cared not to engage much in it. They endeavoured to lay aside every weight, to gird up the loins of their minds to mind their way, to keep company and pace with their fellow-travellers, looking for difficulties, and bearing them, and longing to get home. (5.) Hereby they declared plainly that they sought another country (Heb 11:14), heaven, their own country. For their spiritual birth is thence, there are their best relations, and there is their inheritance. This country they seek: their designs are for it; their desires are after it; their discourse is about it; they diligently endeavour to clear up their title to it, to have their temper suited to it, to have their conversation in it, and to come to the enjoyment of it. (6.) They gave full proof of their sincerity in making such a confession. For, [1.] They were not mindful of that country whence they came, Heb 11:15. They did not hanker after the plenty and pleasures of it, nor regret and repent that they had left it; they had no desire to return to it. Note, Those that are once effectually and savingly called out of a sinful state have no mind to return into it again; they now know better things. [2.] They did not take the opportunity that offered itself for their return. They might have had such an opportunity. They had time enough to return. They had natural strength to return. They knew the way. Those with whom they sojourned would have been willing enough to part with them. Their old friends would have been glad to receive them. They had sufficient to bear the charges of their journey; and flesh and blood, a corrupt counsellor, would be sometimes suggesting to them a return. But they stedfastly adhered to God and duty under all discouragements and against all temptations to revolt from him. So should we all do. We shall not want opportunities to revolt from God; but we must show the truth of our faith and profession by a steady adherence to him to the end of our days. Their sincerity appeared not only in not returning to their former country, but in desiring a better country, that is, a heavenly. Observe, First, The heavenly country is better than any upon earth; it is better situated, better stored with every thing that is good, better secured from every thing that is evil; the employments, the enjoyments, the society, and every thing in it, are better than the best in this world. Secondly, All true believers desire this better country. True faith draws forth sincere and fervent desires; and the stronger faith is the more fervent those desires will be. (7.) They died in the faith of those promises; not only lived by the faith of them, but died in the full persuasion that all the promises would be fulfilled to them and theirs, Heb 11:13. That faith held out to the last. By faith, when they were dying, they received the atonement; they acquiesced in the will of God; they quenched all the fiery darts of the devil; they overcame the terrors of death, disarmed it of its sting, and bade a cheerful farewell to this world and to all the comforts and crosses of it. These were the actings of their faith. Now observe, 3. The gracious and great reward of their faith: God is not ashamed to be their God, for he hath prepared for them a city, Heb 11:16. Note, (1.) God is the God of all true believers; faith gives them an interest in God, and in all his fullness. (2.) He is called their God. He calls himself so: I am the God of Abraham, and the God of Isaac, and the God of Jacob; he gives them leave to call him so; and he gives them the spirit of adoption, to enable them to cry, Abba, Father. (3.) Notwithstanding their meanness by nature, their vileness by sin, and the poverty of their outward condition, God is not ashamed to be called their God: such is his condescension, such is his love to them; therefore let them never be ashamed of being called his people, nor of any of those that are truly so, how much soever despised in the world. Above all, let them take care that they be not a shame and reproach to their God, and so provoke him to be ashamed of them; but let them act so as to be to him for a name, and for a praise, and for a glory. (4.) As the proof of this, God has prepared for them a city, a happiness suitable to the relation into which he has taken them. For there is nothing in this world commensurate to the love of God in being the God of his people; and, if God neither could nor would give his people anything better than this world affords, he would be ashamed to be called their God. If he takes them into such a relation to himself, he will provide for them accordingly. If he takes them into such a relation to himself, he will provide for them accordingly. If he takes to himself the title of their God, he will fully answer it, and act up to it; and he has prepared that for them in heaven which will fully answer this character and relation, so that it shall never be said, to the reproach and dishonour of God, that he has adopted a people to be his own children and then taken no care to make a suitable provision for them. The consideration of this should inflame the affections, enlarge the desires, and excite the diligent endeavours, of the people of God after this city that he has prepared for them. VII. Now after the apostle has given this account of the faith of others, with Abraham, he returns to him again, and gives us an instance of the greatest trial and act of faith that stands upon record, either in the story of the father of the faithful or of any of his spiritual seed; and this was his offering up Isaac: By faith Abraham, when he was tried, offered up Isaac; and he that had received the promises offered up his only-begotten son, Heb 11:17. In this great example observe, 1. The trial and exercise of Abraham's faith; he was tried indeed. It is said (Gen 22:1), God in this tempted Abraham; not to sin, for so God tempteth no man, but only tried his faith and obedience to purpose. God had before this tempted or tried the faith of Abraham, when he called him away from his country and father's house, - when by a famine he was forced out of Canaan into Egypt, - when he was obliged to fight with five kings to rescue Lot, - when Sarah was taken from him by Abimelech, and in many other instances. But this trial was greater than all; he was commanded to offer up his son Isaac. Read the account of it, Gen 22:2. There you will find every word was a trial: "Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah, and offer him there for a burnt offering upon one of the mountains which I will tell thee of. Take thy son, not one of thy beasts or slaves, thy only son by Sarah, Isaac thy laughter, the child of thy joy and delight, whom thou lovest as thine own soul; take him away to a distant place, three days' journey, the land of Moriah; do not only leave him there, but offer him for a burnt offering." A greater trial was never put upon any creature. The apostle here mentions some things that very much added to the greatness of this trial. (1.) He was put upon it after he had received the promises, that this Isaac should build up his family, that in him his seed should be called (Heb 11:18), and that he should be one of the progenitors of the Messiah, and all nations blessed in him; so that, in being called to offer up his Isaac, he seemed to be called to destroy and cut off his own family, to cancel the promises of God, to prevent the coming of Christ, to destroy the whole world, to sacrifice his own soul and his hopes of salvation, and to cut off the church of God at one blow: a most terrible trial! (2.) That this Isaac was his only-begotten son by his wife Sarah, the only one he was to have by her, and the only one that was to be the child and heir of the promise. Ishmael was to be put off with earthly greatness. The promise of a posterity, and of the Messiah, must either be fulfilled by means of this son or not at all; so that, besides his most tender affection to this his son, all his expectations were bound up in him, and, if he perished, must perish with him. If Abraham had ever so many sons, this was the only son who could convey to all nations the promised blessing. A son for whom he waited so long, whom he received in so extraordinary a manner, upon whom his heart was set - to have this son offered up as a sacrifice, and that by his own hand; it was a trial that would have overset the firmest and the strongest mind that ever informed a human body. 2. The actings of Abraham's faith in so great a trial: he obeyed; he offered up Isaac; he intentionally gave him up by his submissive soul to God, and was ready to have done it actually, according to the command of God; he went as far in it as to the very critical moment, and would have gone through with it if God had not prevented him. Nothing could be more tender and moving than those words of Isaac: My father, here is the wood, here is the fire; but where is the lamb for the burnt-offering? little thinking that he was to be the lamb; but Abraham knew it, and yet he went on with the great design. 3. The supports of his faith. they must be very great, suitable to the greatness of the trial: He accounted that God was able to raise him from the dead, Heb 11:19. His faith was supported by the sense he had of the mighty power of God, who was able to raise the dead; he reasoned thus with himself, and so he resolved all his doubts. It does not appear that he had any expectation of being countermanded, and prevented from offering up his son; such an expectation would have spoiled the trial, and consequently the triumph, of his faith; but he knew that God was able to raise him from the dead, and he believed that God would do so, since such great things depended upon his son, which must have failed if Isaac had not a further life. Observe, (1.) God is able to raise the dead, to raise dead bodies, and to raise dead souls. (2.) The belief of this will carry us through the greatest difficulties and trials that we can meet with. (3.) It is our duty to be reasoning down our doubts and fears, by the consideration of the almighty power of God. 4. The reward of his faith in this great trial (Heb 11:19): he received his son from the dead in a figure, in a parable. (1.) He received his son. He had parted with him to God, and God gave him back again. The best way to enjoy our comforts with comfort is to resign them up to God; he will then return them, if not in kind, yet in kindness. (2.) He received him from the dead, for he gave him up for dead; he was as a dead child to him, and the return was to him no less than a resurrection. (3.) This was a figure or parable of something further. It was a figure of the sacrifice and resurrection of Christ, of whom Isaac was a type. It was a figure and earnest of the glorious resurrection of all true believers, whose life is not lost, but hid with Christ in God. We come now to the faith of other Old Testament saints, mentioned by name, and by the particular trials and actings of their faith. VIII. Of the faith of Isaac, Heb 11:20. Something of him we had before interwoven with the story of Abraham; here we have something of a distinct nature - that by faith he blessed his two sons, Jacob and Esau, concerning things to come. Here observe, 1. The actings of his faith: He blessed Jacob and Esau concerning things to come. He blessed them; that is, he resigned them up to God in covenant; he recommended God and religion to them; he prayed for them, and prophesied concerning them, what would be the condition, and the condition of their descendants: we have the account of this in Gen. 27. Observe, (1.) Both Jacob an

more excellent sacrifice--because offered in faith. Now faith must have some revelation of God on which it fastens. The revelation in this case was doubtless God's command to sacrifice animals ("the firstlings of the flock") in token of the forfeiture of men's life by sin, and as a type of the promised bruiser of the serpent's head (Gen 3:15), the one coming sacrifice: this command is implied in God's having made coats of skin for Adam and Eve (Gen 3:21): for these skins must have been taken from animals slain in sacrifice: inasmuch as it was not for food they were slain, animal food not being permitted till after the flood; nor for mere clothing, as, were it so, clothes might have been made of the fleeces without the needless cruelty of killing the animal; but a coat of skin put on Adam from a sacrificed animal typified the covering or atonement (the Hebrew for atone means to cover) resulting from Christ's sacrifice. The Greek is more literally rendered [KENNICOTT] by WYCLIFFE, "a much more sacrifice"; and by Queen Elizabeth's version "a greater sacrifice." A fuller, more ample sacrifice, that which partook more largely and essentially of the true nature and virtue of sacrifice [ARCHBISHOP MAGEE]. It was not any intrinsic merit in "the firstling of the flock" above "the fruit of the ground." It was God's appointment that gave it all its excellency as a sacrifice; if it had not been so, it would have been a presumptuous act of will-worship (Col 2:23), and taking of a life which man had no right over before the flood (Gen 9:1-6). The sacrifice seems to have been a holocaust, and the sign of the divine acceptance of it was probably the consumption of it by fire from heaven (Gen 15:17). Hence, "to accept" a burnt sacrifice is in Hebrew "to turn it to ashes" (Psa 20:3, Margin). A flame seems to have issued from the Shekinah, or flaming cherubim, east of Eden ("the presence of the Lord," Gen 4:16), where the first sacrifices were offered. Cain, in unbelieving self-righteousness, presented merely a thank offering, not like Abel feeling his need of the propitiatory sacrifice appointed on account of sin. God "had respect (first) unto Abel, and (then) to his offering" (Gen 4:4). Faith causes the believer's person to be accepted, and then his offering. Even an animal sacrifice, though of God's appointment, would not have been accepted, had it not been offered in faith. he obtained witness--God by fire attesting His acceptance of him as "righteous by faith." his gifts--the common term for sacrifices, implying that they must be freely given. by it--by faith exhibited in his animal sacrifice. dead, yet speaketh--His blood crying front the ground to God, shows how precious, because of his "faith," he was still in God's sight, even when dead. So he becomes a witness to us of the blessed effects of faith.