Resultados para: "Godliness"

We have here a full account of the trial and condemnation of the first murderer. Civil courts of judicature not being yet erected for this purpose, as they were afterwards (Gen 9:6), God himself sits Judge; for he is the God to whom vengeance belongs, and who will be sure to make inquisition for blood, especially the blood of saints. Observe, I. The arraignment of Cain: The Lord said unto Cain, Where is Abel thy brother? Some think Cain was thus examined the next sabbath after the murder was committed, when the sons of God came, as usual, to present themselves before the Lord, in a religious assembly, and Abel was missing, whose place did not use to be empty; for the God of heaven takes notice who is present at and who is absent from public ordinances. Cain is asked, not only because there is just cause to suspect him, he having discovered a malice against Abel and having been last with him, but because God knew him to be guilty; yet he asks him, that he may draw from him a confession of his crime, for those who would be justified before God must accuse themselves, and the penitent will do so. II. Cain's plea: he pleads not guilty, and adds rebellion to his sin. For, 1. He endeavours to cover a deliberate murder with a deliberate lie: I know not. He knew well enough what had become of Abel, and yet had the impudence to deny it. Thus, in Cain, the devil was both a murderer and a liar from the beginning. See how sinners' minds are blinded, and their hearts hardened by the deceitfulness of sin: those are strangely blind that think it possible to conceal their sins from a God that sees all, and those are strangely hard that think it desirable to conceal them from a God who pardons those only that confess. 2. He impudently charges his Judge with folly and injustice, in putting this question to him: Am I my brother's keeper? He should have humbled himself, and have said, Am not I my brother's murderer? But he flies in the face of God himself, as if he had asked him an impertinent question, to which he was no way obliged to give an answer: "Am I my brother's keeper? Surely he is old enough to take care of himself, nor did I ever take any charge of him." Some think he reflects on God and his providence, as if he had said, "Art not thou his keeper? If he be missing, on thee be the blame, and not on me, who never undertook to keep him." Note, A charitable concern for our brethren, as their keepers, is a great duty, which is strictly required of us, but is generally neglected by us. Those who are unconcerned in the affairs of their brethren, and take no care, when they have opportunity, to prevent their hurt in their bodies, goods, or good name, especially in their souls, do, in effect, speak Cain's language. See Lev 19:17; Phi 2:4. III. The conviction of Cain, Gen 4:10. God gave no direct answer to his question, but rejected his plea as false and frivolous: "What hast thou done? Thou makest a light matter of it; but hast thou considered what an evil thing it is, how deep the stain, how heavy the burden, of this guilt is? Thou thinkest to conceal it, but it is to no purpose, the evidence against thee is clear and incontestable: The voice of thy brother's blood cries." He speaks as if the blood itself were both witness and prosecutor, because God's own knowledge testified against him and God's own justice demanded satisfaction. Observe here, 1. Murder is a crying sin, none more so. Blood calls for blood, the blood of the murdered for the blood of the murderer; it cries in the dying words of Zechariah (Ch2 24:22), The Lord look upon it and require it; or in those of the souls under the altar (Rev 6:10), How long, Lord, holy, and true? The patient sufferers cried for pardon (Father, forgive them), but their blood cries for vengeance. Though they hold their peace, their blood has a loud and constant cry, to which the ear of the righteous God is always open. 2. The blood is said to cry from the ground, the earth, which is said to open her mouth to receive his brother's blood from his hand, v. 11. The earth did, as it were, blush to see her own face stained with such blood, and therefore opened her mouth to hide that which she could no hinder. When the heaven revealed Cain's iniquity, the earth also rose up against him (Job 20:27), and groaned on being thus made subject to vanity, Rom 8:20, Rom 8:22. Cain, it is likely, buried the blood and the body, to conceal his crime; but "murder will out." He did not bury them so deep but the cry of them reached heaven. 3. In the original the word is plural, thy brother's bloods, not only his blood, but the blood of all those that might have descended from him; or the blood of all the seed of the woman, who should, in like manner, seal the truth with their blood. Christ puts all on one score (Mat 23:35); or because account was kept of every drop of blood shed. How well is it for us that the blood of Christ speaks better things than that of Abel! Heb 12:24. Abel's blood cried for vengeance, Christ's blood cries for pardon. IV. The sentence passed upon Cain: And now art thou cursed from the earth, Gen 4:11. Observe here, 1. He is cursed, separated to all evil, laid under the wrath of God, as it is revealed from heaven against all ungodliness and unrighteousness of men, Rom 1:18. Who knows the extent and weight of a divine curse, how far it reaches, how deep it pierces? God's pronouncing a man cursed makes him so; for those whom he curses are cursed indeed. The curse for Adam's disobedience terminated on the ground: Cursed is the ground for thy sake; but that for Cain's rebellion fell immediately upon himself: Thou art cursed; for God had mercy in store for Adam, but none for Cain. We have all deserved this curse, and it is only in Christ that believers are saved from it and inherit the blessing, Gal 3:10, Gal 3:13. 2. He is cursed from the earth. Thence the cry came up to God, thence the curse came up to Cain. God could have taken vengeance by an immediate stroke from heaven, by the sword of an angel, or by a thunderbolt; but he chose to make the earth the avenger of blood, to continue him upon the earth, and not immediately to cut him off, and yet to make even this his curse. The earth is always near us, we cannot fly from it; so that, if this is made the executioner of divine wrath, our punishment is unavoidable: it is sin, that is, the punishment of sin, lying at the door. Cain found his punishment where he chose his portion and set his heart. Two things we expect from the earth, and by this curse both are denied to Cain and taken from him: sustenance and settlement. (1.) Sustenance out of the earth is here withheld from him. It is a curse upon him in his enjoyments, and particularly in his calling: When thou tillest the ground, it shall not henceforth yield unto thee its strength. Note, Every creature is to us what God makes it, a comfort or a cross, a blessing or a curse. If the earth yield not her strength to us, we must therein acknowledge God's righteousness; for we have not yielded our strength to him. The ground was cursed before to Adam, but it was now doubly cursed to Cain. That part of it which fell to his share, and of which he had the occupation, was made unfruitful and uncomfortable to him by the blood of Abel. Note, The wickedness of the wicked brings a curse upon all they do and all they have (Deu 28:15, etc.), and this curse embitters all they have and disappoints them in all they do. (2.) Settlement on the earth is here denied him: A fugitive and a vagabond shalt thou be in the earth. By this he was condemned, [1.] To perpetual disgrace and reproach among men. It should be ever looked upon as a scandalous thing to harbour him, converse with him, or show him any countenance. And justly was a man that had divested himself of all humanity abhorred and abandoned by all mankind, and made infamous. [2.] To perpetual disquietude and horror in his own mind. His own guilty conscience should haunt him wherever he went, and make him Magormissabib, a terror round about. What rest can those find, what settlement, that carry their own disturbance with them in their bosoms wherever they go? Those must needs be fugitives that are thus tossed. There is not a more restless fugitive upon earth than he that is continually pursued by his own guilt, nor a viler vagabond than he that is at the beck of his own lusts. This was the sentence passed upon Cain; and even in this there was mercy mixed, inasmuch as he was not immediately cut off, but had space given him to repent; for God is long-suffering to us-ward, not willing that any should perish.

We have here a further account of Cain, and what became of him after he was rejected of God. I. He tamely submitted to that part of his sentence by which he was hidden from God's face; for (Gen 4:16) he went out from the presence of the Lord, that is, he willingly renounced God and religion, and was content to forego its privileges, so that he might not be under its precepts. He forsook Adam's family and altar, and cast off all pretensions to the fear of God, and never came among good people, nor attended on God's ordinances, any more. Note, Hypocritical professors, that have dissembled and trifled with God Almighty, are justly left to themselves, to do something that is grossly scandalous, and so to throw off that form of godliness to which they have been a reproach, and under colour of which they have denied the power of it. Cain went out now from the presence of the Lord, and we never find that he came into it again, to his comfort. Hell is destruction from the presence of the Lord, Th2 1:9. It is a perpetual banishment from the fountain of all good. This is the choice of sinners; and so shall their doom be, to their eternal confusion. II. He endeavoured to confront that part of the sentence by which he was made a fugitive and a vagabond; for, 1. He chose his land. He went and dwelt on the east of Eden, somewhere distant from the place where Adam and his religious family resided, distinguishing himself and his accursed generation from the holy seed, his camp from the camp of the saints and the beloved city, Rev 20:9. On the east of Eden, the cherubim were, with the flaming sword, Gen 3:24. There he chose his lot, as if to defy the terrors of the Lord. But his attempt to settle was in vain; for the land he dwelt in was to him the land of Nod (that is, of shaking or trembling), because of the continual restlessness and uneasiness of his own spirit. Note, Those that depart from God cannot find rest any where else. After Cain went out from the presence of the Lord, he never rested. Those that shut themselves out of heaven abandon themselves to a perpetual trembling. "Return therefore to thy rest, O my soul, to thy rest in God; else thou art for ever restless." 2. He built a city for a habitation, Gen 4:17. He was building a city, so some read it, ever building it, but, a curse being upon him and the work of his hands, he could not finish it. Or, as we read it, he built a city, in token of a fixed separation from the church of God, to which he had no thoughts of ever returning. This city was to be the head-quarters of the apostasy. Observe here, (1.) Cain's defiance of the divine sentence. God said he should be a fugitive and a vagabond. Had he repented and humbled himself, this curse might have been turned into a blessing, as that of the tribe of Levi was, that they should be divided in Jacob and scattered in Israel; but his impenitent unhumbled heart walking contrary to God, and resolving to fix in spite of heaven, that which might have been a blessing was turned into a curse. (2.) See what was Cain's choice, after he had forsaken God; he pitched upon a settlement in this world, as his rest for ever. Those who looked for the heavenly city chose, while on earth, to dwell in tabernacles; but Cain, as one that minded not that city, built himself one on earth. Those that are cursed of God are apt to seek their settlement and satisfaction here below, Psa 17:14. (3.) See what method Cain took to defend himself against the terrors with which he was perpetually haunted. He undertook this building, to divert his thoughts from the consideration of his own misery, and to drown the clamours of a guilty conscience with the noise of axes and hammers. Thus many baffle their convictions by thrusting themselves into a hurry of worldly business. (4.) See how wicked people often get the start of God's people, and out-go them in outward prosperity. Cain and his cursed race dwell in a city, while Adam and his blessed family dwell in tents. We cannot judge of love or hatred by all that is before us, Ecc 9:1, Ecc 9:2. 3. His family also was built up. Here is an account of his posterity, at least the heirs of his family, for seven generations. His son was Enoch, of the same name, but not of the same character, with that holy man that walked with God, Gen 5:22. Good men and bad may bear the same names: but God can distinguish between Judas Iscariot and Judas not Iscariot, Joh 14:22. The names of more of his posterity are mentioned, and but just mentioned; not as those of the holy seed (ch. 5), where we have three verses concerning each, whereas here we have three or four in one verse. They are numbered in haste, as not valued or delighted in, in comparison with God's chosen.

The accounts here run on for several generations without any thing remarkable, or any variation but of the names and numbers; but at length there comes in one that must not be passed over so, of whom special notice must be taken, and that is Enoch, the seventh from Adam: the rest, we may suppose, did virtuously, but he excelled them all, and was the brightest star of the patriarchal age. It is but little that is recorded concerning him; but this little is enough to make his name great, greater than the name of the other Enoch, who had a city called by his name. Here are two things concerning him: - I. His gracious conversation in this world, which is twice spoken of: Enoch walked with God after he begat Methuselah (Gen 5:22), and again, Enoch walked with God, Gen 5:24. Observe, 1. The nature of his religion and the scope and tenour of his conversation: he walked with God, which denotes, (1.) True religion; what is godliness, but walking with God? The ungodly and profane are without God in the world, they walk contrary to him: but the godly walk with God, which presupposes reconciliation to God, for two cannot walk together except they be agreed (Amo 3:3), and includes all the parts and instances of a godly, righteous, and sober life. To walk with God is to set God always before us, and to act as those that are always under his eye. It is to live a life of communion with God both in ordinances and providences. It is to make God's word our rule and his glory our end in all our actions. It is to make it our constant care and endeavour in every thing to please God, and nothing to offend him. It is to comply with his will, to concur with his designs, and to be workers together with him. It is to be followers of him as dear children. (2.) Eminent religion. He was entirely dead to this world, and did not only walk after God, as all good men do, but he walked with God, as if he were in heaven already. He lived above the rate, not only of other men, but of other saints: not only good in bad times, but the best in good times. (3.) Activity in promoting religion among others. Executing the priest's office is called walking before God, Sa1 2:30, Sa1 2:35, and see Zac 3:7. Enoch, it should seem, was a priest of the most high God, and like Noah, who is likewise said to walk with God, he was a preacher of righteousness, and prophesied of Christ's second coming. Jde 1:14, Behold, the Lord cometh with his holy myriads. Now the Holy Spirit, instead of saying, Enoch lived, says, Enoch walked with God; for it is the life of a good man to walk with God. This was, [1.] The business of Enoch's life, his constant care and work; while others lived to themselves and the world, he lived to God. [2.] It was the joy and support of his life. Communion with God was to him better than life itself. To me to live is Christ, Phi 1:21. 2. The date of his religion. It is said (Gen 5:21), he lived sixty-five years, and begat Methuselah; but (Gen 5:22) he walked with God after he begat Methuselah, which intimates that he did not begin to be eminent for piety till about that time; at first he walked but as other men. Great saints arrive at their eminence by degrees. 3. The continuance of his religion: he walked with God three hundred years, as long as he continued in this world. The hypocrite will not pray always; but the real saint that acts from a principle, and makes religion his choice, will persevere to the end, and walk with God while he lives, as one that hopes to live for ever with him, Psa 104:33. II. His glorious removal to a better world. As he did not live like the rest, so he did not die like the rest (Gen 5:24): He was not, for God took him; that is, as it is explained (Heb 11:5), He was translated that he should not see death, and was not found, because God had translated him. Observe, 1. When he was thus translated. (1.) What time of his life. It was when he had lived but three hundred and sixty-five years (a year of years), which, as men's ages went then, was in the midst of his days; for there was none of the patriarchs before the flood that did not more than double that age. But why did God take him so soon? Surely, because the world, which had now grown corrupt, was not worthy of him, or because he was so much above the world, and so weary of it, as to desire a speedy removal out of it, or because his work was done, and done the sooner for his minding it so closely. Note, God often takes those soonest whom he loves best, and the time they lose on earth is gained in heaven, to their unspeakable advantage. (2.) What time of the world. It was when all the patriarchs mentioned in this chapter were living, except Adam, who died fifty-seven years before, and Noah, who was born sixty-nine years after; those two had sensible confirmations to their faith other ways, but to all the rest, who were or might have been witnesses of Enoch's translation, it was a sensible encouragement to their faith and hope concerning a future state. 2. How his removal is expressed: He was not, for God took him. (1.) He was not any longer in this world; it was not the period of his being, but of his being here: he was not found, so the apostle explains it from the Septuagint; not found by his friends, who sought him as the sons of the prophets sought Elijah (Kg2 2:17); not found by his enemies, who, some think, were in quest of him, to put him to death in their rage against him for his eminent piety. It appears by his prophecy that there were then many ungodly sinners, who spoke hard speeches, and probably did hard things too, against God's people (Jde 1:15), but God hid Enoch from them, not under heaven, but in heaven. (2.) God took him body and soul to himself in the heavenly paradise, by the ministry of angels, as afterwards he took Elijah. He was changed, as those saints will be that shall be found alive at Christ's second coming. Whenever a good man dies God takes him, fetches him hence, and receives him to himself. The apostle adds concerning Enoch that, before his translation, he had this testimony, that he pleased God, and this was the good report he obtained. Note, [1.] Walking with God pleases God. [2.] We cannot walk with God so as to please him, but by faith. [3.] God himself will put an honour upon those that by faith walk with him so as to please him. He will own them now, and witness for them before angels and men at the great day. Those that have not this testimony before the translation, yet shall have it afterwards. [4.] Those whose conversation in the world is truly holy shall find their removal out of it truly happy. Enoch's translation was not only an evidence to faith of the reality of a future state, and of the possibility of the body's existing in glory in that state; but it was an encouragement to the hope of all that walk with God that they shall be for ever with him: signal piety shall be crowned with signal honours.

For the glory of God's justice, and for warning to a wicked world, before the history of the ruin of the old world, we have a full account of its degeneracy, its apostasy from God and rebellion against him. The destroying of it was an act, not of an absolute sovereignty, but of necessary justice, for the maintaining of the honour of God's government. Now here we have an account of two things which occasioned the wickedness of the old world: - 1. The increase of mankind: Men began to multiply upon the face of the earth. This was the effect of the blessing (Gen 1:28), and yet man's corruption so abused and perverted this blessing that it was turned into a curse. Thus sin takes occasion by the mercies of God to be the more exceedingly sinful. Pro 29:16, When the wicked are multiplied, transgression increaseth. The more sinners the more sin; and the multitude of offenders emboldens men. Infectious diseases are most destructive in populous cities; and sin is a spreading leprosy. Thus in the New Testament church, when the number of the disciples was multiplied, there arose a murmuring (Act 6:1), and we read of a nation that was multiplied, not to the increase of their joy, Isa 9:3. Numerous families need to be well-governed, lest they become wicked families. 2. Mixed marriages (Gen 6:2): The sons of God (that is, the professors of religion, who were called by the name of the Lord, and called upon that name), married the daughters of men, that is, those that were profane, and strangers to God and godliness. The posterity of Seth did not keep by themselves, as they ought to have done, both for the preservation of their own purity and in detestation of the apostasy. They intermingled themselves with the excommunicated race of Cain: They took them wives of all that they chose. But what was amiss in these marriages? (1.) They chose only by the eye: They saw that they were fair, which was all they looked at. (2.) They followed the choice which their own corrupt affections made: they took all that they chose, without advice and consideration. But, (3.) That which proved of such bad consequence to them was that they married strange wives, were unequally yoked with unbelievers, Co2 6:14. This was forbidden to Israel, Deu 7:3, Deu 7:4. It was the unhappy occasion of Solomon's apostasy (Kg1 11:1-4), and was of bad consequence to the Jews after their return out of Babylon, Ezr 9:1, Ezr 9:2. Note, Professors of religion, in marrying both themselves and their children, should make conscience of keeping within the bounds of profession. The bad will sooner debauch the good than the good reform the bad. Those that profess themselves the children of God must not marry without his consent, which they have not if they join in affinity with his enemies.

Noah's care and diligence in building the ark may be considered, 1. As an effect of his faith in the word of God. God had told him he would shortly drown the world; he believed it, feared the threatened deluge, and, in that fear, prepared the ark. Note, We ought to mix faith with the revelation God has made of his wrath against all ungodliness and unrighteousness of men; the threatenings of the word are not false alarms. Much might have been objected against the credibility of this warning given to Noah. "Who could believe that the wise God, who made the world, should so soon unmake it again, that he who had drawn the waters off the dry land (Gen 1:9, Gen 1:10) should cause them to cover it again? How would this be reconciled with the mercy of God, which is over all his works, especially that the innocent creatures should die for man's sin? Whence could water be had sufficient to deluge the world? And, if it must be so, why should notice be given of it to Noah only?" But Noah's faith triumphed over all these corrupt reasonings. 2. As an act of obedience to the command of God. Had he consulted with flesh and blood, many objections would have been raised against it. To rear a building, such a one as he never saw, so large, and of such exact dimensions, would put him upon a great deal of care, and labour, and expense. It would be a work of time; the vision was for a great while to come. His neighbours would ridicule him for his credulity, and he would be the song of the drunkards; his building would be called Noah's folly. If the worst came to the worst, as we say, each would fare as well as his neighbours. But these, and a thousand such objections, Noah by faith got over. His obedience was ready and resolute: Thus did Noah, willingly and cheerfully, without murmuring and disputing. God says, Do this, and he does it. It was also punctual and persevering: he did all exactly according to the instructions given him, and, having begun to build, did not leave off till he had finished it; so did he, and so must we do. 3. As an instance of wisdom for himself, thus to provide for his own safety. he feared the deluge, and therefore prepared the ark. Note, When God gives warning of approaching judgments, it is our wisdom and duty to provide accordingly. See Exo 9:20, Exo 9:21; Eze 3:18. We must prepare to meet the Lord in his judgments on earth, flee to his name as a strong tower (Pro 18:10), enter into our chambers (Isa 26:20, Isa 26:21), especially prepare to meet him at death and in the judgment of the great day, build upon Christ the Rock (Mat 7:24), go into Christ the Ark. 4. As intended for warning to a careless world; and it was fair warning of the deluge coming. Every blow of his axes and hammers was a call to repentance, a call to them to prepare arks too. But, since by it he could not convince the world, by it he condemned the world, Heb 11:7.

Here is, I. A gracious invitation of Noah and his family into a place of safety, now that the flood of waters was coming, Gen 7:1. 1. The call itself is very kind, like that of a tender father to his children, to come in doors, when he sees night or a storm coming: Come thou, and all thy house, that small family that thou hast, into the ark. Observe, (1.) Noah did not go into the ark till God bade him; though he knew it was designed for his place of refuge, yet he waited for a renewed command, and had it. It is very comfortable to follow the calls of Providence, and to see God going before us in every step we take. (2.) God does not bid him go into the ark, but come into it, implying that God would go with him, would lead him into it, accompany him in it, and in due time bring him safely out of it. Note, Wherever we are, it is very desirable to have the presence of God with us, for this is all in all to the comfort of every condition. It was this that made Noah's ark, which was a prison, to be to him not only a refuge, but a palace. (3.) Noah had taken a great deal of pains to build the ark, and now he was himself preserved alive in it. Note, What we do in obedience to the command of God, and in faith, we ourselves shall certainly have the comfort of, first or last. (4.) Not he only, but his house also, his wife and children, are called with him into the ark. Note, It is good to belong to the family of a godly man; it is safe and comfortable to dwell under such a shadow. One of Noah's sons was Ham, who proved afterwards a bad man, yet he was saved in the ark, which intimates, [1.] That wicked children often fare the better for the sake of their godly parents. [2.] That there is a mixture of bad with good in the best societies in earth, and we are not to think it strange. In Noah's family there was a Ham, and in Christ's family there was a Judas. There is no perfect purity on this side heaven. (5.) This call to Noah was a type of the call which the gospel gives to poor sinners. Christ is an ark already prepared, in whom alone we can be safe when death and judgment come. Now the burden of the song is, "Come, come;" the word says, "Come;" ministers say, "Come;" the Spirit says, "Come, come into the ark." 2. The reason for this invitation is a very honourable testimony to Noah's integrity: For thee have I seen righteous before me in this generation. Observe, (1.) Those are righteous indeed that are righteous before God, that have not only the form of godliness by which they appear righteous before men, who may easily be imposed upon, but the power of it by which they approve themselves to God, who searches the heart, and cannot be deceived in men's characters. (2.) God takes notice of and is pleased with those that are righteous before him: Thee have I seen. In a world of wicked people God could see one righteous Noah; that single grain of wheat could not be lost, no, not in so great a heap of chaff. The Lord knows those that are his. (3.) God, that is a witness to, will shortly be a witness for, his people's integrity; he that sees it will proclaim it before angels and men, to their immortal honour. Those that obtain mercy to be righteous shall obtain witness that they are righteous. (4.) God is, in a special manner, pleased with those that are good in bad times and places. Noah was therefore illustriously righteous, because he was so in that wicked and adulterous generation. (5.) Those that keep themselves pure in times of common iniquity God will keep safe in times of common calamity; those that partake not with others in their sins shall not partake with them in their plagues; those that are better than others are, even in this life, safer than others, and it is better with them. II. Here are necessary orders given concerning the brute-creatures that were to be preserved alive with Noah in the ark, Gen 7:2, Gen 7:3. They were not capable of receiving the warning and directions themselves, as man was, who herein is taught more than the beasts of the earth, and made wiser than the fowls of heaven - that he is endued with the power of foresight; therefore man is charged with the care of them: being under his dominion, they must be under his protection; and, though he could not secure every individual, yet he must carefully preserve every species, that no tribe, no, not the least considerable, might entirely perish out of the creation. Observe in this, 1. God's care for man, for his comfort and benefit. We do not find that Noah was solicitous of himself about this matter; but God consults our happiness more than we do ourselves. Though God saw that the old world was very provoking, and foresaw that the new one would be little better, yet he would preserve the brute creatures for man's use. Doth God take care for oxen? Co1 9:9. Or was it not rather for man's sake that this care was taken? 2. Even the unclean beasts, which were least valuable and profitable, were preserved alive in the ark; for God's tender mercies are over all his works, and not over those only that are of most eminence and use. 3. Yet more of the clean were preserved than of the unclean. (1.) Because the clean were most for the service of man; and therefore, in favour to him, more of them were preserved and are still propagated. Thanks be to God, there are not herds of lions as there are of oxen, nor flocks of tigers as there are of sheep. (2.) Because the clean were for sacrifice to God; and therefore, in honour to him, more of them were preserved, three couple for breed, and the odd seventh for sacrifice, Gen 8:20. God gives us six for one in earthly things, as in the distribution of the days of the week, that in spiritual things we should be all for him. What is devoted to God's honour, and used in his service, is particularly blessed and increased. III. Here is notice given of the now imminent approach of the flood: Yet seven days, and I will cause it to rain, Gen 8:4. 1. "It shall be seven days yet, before I do it." After the hundred and twenty years had expired, God grants them a reprieve of seven days longer, both to show how slow he is to anger and that punishing work is his strange work, and also to give them some further space for repentance: but all in vain; these seven days were trifled away, after all the rest; they continued secure and sensual until the day that the flood came. 2. "It shall be but seven days." While Noah told them of the judgment at a distance, they were tempted to put off their repentance, because the vision was for a great while to come; but now he is ordered to tell them that it is at the door, that they have but one week more to turn them in, but one sabbath more to improve, to see if that will now, at last, awaken them to consider the things that belong to their peace, which otherwise will soon be hidden from their eyes. But it is common for those that have been careless of their souls during the years of their health, when they have looked upon death at a distance, to be as careless during the days, the seven days, of their sickness, when they see it approaching, their hearts being hardened by the deceitfulness of sin.

We have here a full and particular discovery made to Abram of God's purposes concerning his seed. Observe, I. The time when God came to him with this discovery: When the sun was going down, or declining, about the time of the evening oblation, Kg1 18:36; Dan 9:21. Early in the morning, before day, while the stars were yet to be seen, God had given him orders concerning the sacrifices (Gen 15:5), and we may suppose it was, at least, his morning's work to prepare them and set them in order; when he had done this, he abode by them, praying and waiting till towards evening. Note, God often keeps his people long in expectation of the comforts he designs them, for the confirmation of their faith; but though the answers of prayer, and the performance of promises, come slowly, yet they come surely. At evening time it shall be light. II. The preparatives for this discovery. 1. A deep sleep fell upon Abram, not a common sleep through weariness or carelessness, but a divine ecstasy, like that which the Lord God caused to fall upon Adam (Gen 2:21), that, being hereby wholly taken off from the view of things sensible, he might be wholly taken up with the contemplation of things spiritual. The doors of the body were locked up, that the soul might be private and retired, and might act the more freely and like itself. 2. With this sleep, a horror of great darkness fell upon him. How sudden a change! But just before we had him solacing himself in the comforts of God's covenant, and in communion with him; and here a horror of great darkness falls upon him. Note, The children of light do not always walk in the light, but sometimes clouds and darkness are round about them. This great darkness, which brought horror with it, was designed, (1.) To strike an awe upon the spirit of Abram, and to possess him with a holy reverence, that the familiarity to which God was pleased to admit him might not breed contempt. Note, Holy fear prepares the soul for holy joy; the spirit of bondage makes way for the spirit of adoption. God wounds first, and then heals; humbles first, and they lifts up, Isa 6:5, Isa 6:6, etc. (2.) To be a specimen of the methods of God's dealings with his seed. They must first be in the horror and darkness of Egyptian slavery, and then enter with joy into the good land; and therefore he must have the foretaste of their sufferings, before he had the foresight of their happiness. (3.) To be an indication of the nature of that covenant of peculiarity which God was now about to make with Abram. The Old Testament dispensation, which was founded on that covenant, was a dispensation, [1.] Of darkness and obscurity, Co2 3:13, Co2 3:14. [2.] Of dread and horror, Heb 12:18, etc. III. The prediction itself. Several things are here foretold. 1. The suffering state of Abram's seed for a long time, Gen 15:13. Let not Abram flatter himself with the hopes of nothing but honour and prosperity in his family; no, he must know, of a surety, that which he was loth to believe, that the promised seed should be a persecuted seed. Note, God sends the worst first; we must first suffer, and then reign. He also lets us know the worst before it comes, that when it comes it may not be a surprise to us, Joh 16:4. Now we have here, (1.) The particulars of their sufferings. [1.] They shall be strangers; so they were, first in Canaan (Psa 105:12) and afterwards in Egypt; before they were lords of their own land they were strangers in a strange land. The inconveniences of an unsettled state make a happy settlement the more welcome. Thus the heirs of heaven are first strangers on earth, a land that is not theirs. [2.] They shall be servants; so they were to the Egyptians, Exo 1:13. See how that which was the doom of the Canaanites (Gen 9:25) proves the distress of Abram's seed: they are made to serve, but with this difference, the Canaanites serve under a curse, the Hebrews under a blessing; and the upright shall have dominion in the morning, Psa 49:14. [3.] They shall be suffers. Those whom they serve shall afflict them; see Exo 1:11. Note, Those that are blessed and beloved of God are often sorely afflicted by wicked men; and God foresees it, and takes cognizance of it. (2.) The continuance of their sufferings - four hundred years. This persecution began with mocking, when Ishmael, the son of an Egyptian, persecuted Isaac, who was born after the Spirit, Gen 21:9; Gal 4:29. It continued in loathing; for it was an abomination to the Egyptians to eat bread with the Hebrews, Gen 43:32; and it came at last to murder, the basest of murders, that of their new-born children; so that, more or less, it continued 400 years, though, in extremity, not so many. This was a long time, but a limited time. 2. The judgment of the enemies of Abram's seed: That nation whom they shall serve, even the Egyptians, will I judge, Gen 15:14. This points at the plagues of Egypt, by which God not only constrained the Egyptians to release Israel, but punished them for all the hardships they had put upon them. Note, (1.) Though God may suffer persecutors and oppressors to trample upon his people a great while, yet he will certainly reckon with them at last; for his day is coming, Psa 37:12, Psa 37:13. (2.) The punishing of persecutors is the judging of them: it is a righteous thing with God, and a particular act of justice, to recompense tribulations to those that trouble his people. The judging of the church's enemies is God's work: I will judge. God can do it, for he is the Lord; he will do it, for he is his people's God, and he has said, Vengeance is mine, I will repay. To him therefore we must leave it, to be done in his way and time. 3. The deliverance of Abram's seed out of Egypt. That great event is here foretold: Afterwards shall they come out with great substance. It is here promised, (1.) That they should be enlarged: Afterwards they shall come out; that is, either after they have been afflicted 400 years, when the days of their servitude are fulfilled, or after the Egyptians are judged and plagued, then they may expect deliverance. Note, The destruction of oppressors is the redemption of the oppressed; they will not let God's people go till they are forced to it. (2.) That they should be enriched: They shall come out with great substance; this was fulfilled, Exo 12:35, Exo 12:36. God took care they should have, not only a good land to go to, but a good stock to carry with them. 4. Their happy settlement in Canaan, Gen 15:16. They shall not only come out of Egypt, but they shall come hither again, hither to the land of Canaan, wherein thou now art. The discontinuance of their possession shall be no defeasance of their right: we must not reckon those comforts lost for ever that are intermitted for a time. The reason why they must not have the land of promise in possession till the fourth generation was because the iniquity of the Amorites was not yet full. Israel cannot be possessed of Canaan till the Amorites be dispossessed; and they are not yet ripe for ruin. The righteous God has determined that they shall not be cut off till they have persisted in sin so long, and arrived at such a pitch of wickedness, that there may appear some equitable proportion between their sin and their ruin; and therefore, till it come to that, the seed of Abram must be kept out of possession. Note, (1.) The measure of sin fills gradually. Those that continue impenitent in wicked ways are treasuring up unto themselves wrath. (2.) Some people's measure of sin fills slowly. The Sodomites, who were sinners before the Lord exceedingly, soon filled their measure; so did the Jews, who were, in profession, near to God. But the iniquity of the Amorites was long in the filling up. (3.) That this is the reason of the prosperity of wicked people; the measure of their sins is not yet full. The wicked live, become old, and are mighty in power, while God is laying up their iniquity for their children, Job 21:7, Job 21:19. See Mat 23:32; Deu 32:34. 5. Abram's peaceful quiet death and burial, before these things should come to pass, Gen 15:15. As he should not live to see that good land in the possession of his family, but must die, as he lived, a stranger in it, so, to balance this, he should not live to see the troubles that should come upon his seed, much less to share in them. This is promised to Josiah, Kg2 22:20. Note, Good men are sometimes greatly favoured by being taken away from the evil to come, Isa 57:1. Let this satisfy Abram, that, for his part, (1.) He shall go to his fathers in peace. Note, [1.] Even the friends and favourites of Heaven are not exempted from the stroke of death. Are we greater than our father Abram, who is dead? Joh 8:53. [2.] Good men die willingly; they are not fetched, they are not forced, but they go; their soul is not required, as the rich fool's (Luk 12:20), but cheerfully resigned: they would not live always. [3.] At death we go to our fathers, to all our fathers that have gone before us to the state of the dead (Job 21:32, Job 21:33), to our godly fathers that have gone before us to the state of the blessed, Heb 12:23. The former thought helps to take off the terror of death, the latter puts comfort into it. [4.] Whenever a godly man dies, he dies in peace. If the way be piety, the end is peace, Psa 37:37. Outward peace, to the last, is promised to Abram, peace and truth is his days, whatever should come afterwards (Kg2 20:19); peace with God, and everlasting peace, are sure to all the seed. (2.) He shall be buried in a good old age. Perhaps mention is made of his burial here, where the land of Canaan is promised him, because a burying place was the first possession he had in it. He shall not only die in peace, but die in honour, die, and be buried decently; not only die in peace, but die in season, Job 5:26. Note, [1.] Old age is a blessing. It is promised in the firth commandment; it is pleasing to nature; and it affords a great opportunity for usefulness. [2.] Especially, if it be a good old age. Theirs may be called a good old age, First, That are old and healthful, not loaded with such distempers as make them weary of life. Secondly, That are old and holy, old disciples (Act 21:16), whose hoary head is found in the way of righteousness (Pro 16:31), old and useful, old and exemplary for godliness; theirs is indeed a good old age.

It is here taken for granted, though not expressly recorded, that Hagar did as the angel commanded her, returning to here mistress and submitting herself; and then, in the fulness of time, she brought forth her son. Note, Those who obey divine precepts shall have the comfort of divine promises. This was the son of the bond-woman that was born after the flesh (Gal 4:23), representing the unbelieving Jews, v. 25. Note, 1. Many who can call Abraham father are yet born after the flesh, Mat 3:9. 2. The carnal seed in the church are sooner brought forth than the spiritual. It is an easier thing to persuade men to assume the form of godliness than to submit to the power of godliness.

Rebekah is here taking leave of her father's house; and 1. Abraham's servant presses for a dismission. Though he and his company were very welcome, and very cheerful there, yet he said, Send me away (Gen 24:54), and again, Gen 24:56. He knew his master would expect him home with some impatience; he had business to do at home which wanted him, and therefore, as one that preferred his work before his pleasure, he was for hastening home. Note, Lingering and loitering no way become a wise and good man; when we have despatched our business abroad we must not delay our return to our business at home, nor be longer from it than needs must; for as a bird that wanders from her nest so is he that wanders from his place, Pro 27:8. 2. Rebekah's relations, from natural affection and according to the usual expression of kindness in that case, solicit for her stay some time among them, Gen 24:55. They could not think of parting with her on a sudden, especially as she was about the remove so far off and it was not likely that they would ever see one another again: Let her stay a few days, at least ten, which makes it as reasonable a request as the reading in the margin seems to make it unreasonable, a year, or at least ten months. They had consented to the marriage, and yet were loth to part with her. Note, It is an instance of the vanity of this world that there is nothing in it so agreeable but it has its alloy. Nulla est sincera voluptas - There is no unmingled pleasure. They were pleased that they had matched a daughter of their family so well, and yet, when it came to the last, it was with great reluctance that they sent her away. 3. Rebekah herself determined the matter. To her they appealed, as it was fit they should (Gen 24:57): Call the damsel (who had retired to her apartment with a modest silence) and enquire at her mouth. Note, As children ought not to marry without their parents' consent, so parents ought not to marry them without their own. Before the matter is resolved on, "Ask at the damsel's mouth;" she is a party principally concerned, and therefore ought to be principally consulted. Rebekah consented, not only to go, but to go immediately: I will go, Gen 24:58. We may hope that the notice she had taken of the servant's piety and devotion gave her such an idea of the prevalence of religion and godliness in the family she was to go to made her desirous to hasten thither, and willing to forget her own people and her father's house, where religion had not so much the ascendant. 4. Hereupon she is sent away with Abraham's servant; not, we may suppose, the very next day after, but very quickly: her friends see that she has a good heart on it, and so they dismiss her, (1.) With suitable attendants - her nurse (Gen 24:59), her damsels, Gen 24:61. It seems, then, that when she went to the well for water it was not because she had not servants at command, but because she took a pleasure in works of humble industry. Now that she was going among strangers, it was fit she should take those with her with whom she was acquainted. Here is nothing said of her portion. Her personal merits were a portion in her, she needed none with her, nor did that ever come into the treaty of marriage. (2.) With hearty good wishes: They blessed Rebekah, Gen 24:60. Note, When our relations are entering into a new condition, we ought by prayer to recommend them to the blessing and grace of God. Now that she was going to be a wife, they prayed that she might be a mother both of a numerous and of a victorious progeny. Perhaps Abraham's servant had told them of the promise God had lately made to his master, which it is likely, Abraham acquainted his household with, that God would multiply his seed as the stars of heaven, and that they should possess the gate of their enemies (Gen 22:17), to which promise they had an eye in this blessing, Be thou the mother of that seed.

We have here, I. Jacob's thoughts of home. He faithfully served his time out with Laban, even his second apprenticeship, though he was an old man, had a large family to provide for, and it was high time for him to set up for himself. Though Laban's service was hard, and he had cheated him in the first bargain he had made, yet Jacob honestly performs his engagements. Note, A good man, though he swear to his own hurt, will not change. And though others have deceived us this will not justify us in deceiving them. Our rule is to do as we would be done by, not as we are done by. Jacob's term having expired, he begs leave to be gone, Gen 30:25. Observe, 1. He retained his affection for the land of Canaan, not only because it was the land of his nativity, and his father and mother were there, whom he longed to see, but because it was the land of promise; and, in token of his dependence upon the promise of it, though he sojourn in Haran he can by no means think of settling there. Thus should we be affected towards our heavenly country, looking upon ourselves as strangers here, viewing the heavenly country as our home, and longing to be there, as soon as the days of our service upon earth are numbered and finished. We must not think of taking root here, for this is not our place and country, Heb 13:14. 2. He was desirous to go to Canaan, though he had a great family to take with him, and no provision yet made for them. He had got wives and children with Laban, but nothing else; yet he does not solicit Laban to give him either a portion with his wives or the maintenance of some of his children. No, all his request is, Give me my wives and my children, and send me away, Gen 30:25, Gen 30:26. Note, Those that trust in God, in his providence and promise, though they have great families and small incomes, can cheerfully hope that he who sends mouths will send meat. He who feeds the brood of the ravens will not starve the seed of the righteous. II. Laban's desire of his stay, Gen 30:27. In love to himself, not to Jacob or to his wives or children, Laban endeavours to persuade him to continue his chief shepherd, entreating him, by the regard he bore him, not to leave him: If I have found favour in thy eyes, tarry. Note, Churlish selfish men know how to give good words when it is to serve their own ends. Laban found that his stock had wonderfully increased with Jacob's good management, and he owns it, with very good expressions of respect both to God and Jacob: I have learned by experience that the Lord has blessed me for thy sake. Observe, 1. Laban's learning: I have learned by experience. Note, There is many a profitable good lesson to be learned by experience. We are very unapt scholars if we have not learned by experience the evil of sin, the treachery of our own hearts, the vanity of the world, the goodness of God, the gains of godliness, and the like. 2. Laban's lesson. He owns, (1.) That his prosperity was owing to God's blessing: The Lord has blessed me. Note, worldly men, who choose their portion in this life, are often blessed with an abundance of this world's goods. Common blessings are given plentifully to many that have no title to covenant-blessings. (3.) That Jacob's piety had brought that blessing upon him: The Lord has blessed me, not for my own sake (let not such a man as Laban, that lives without God in the world, think that he shall receive any thing of the Lord, Jam 1:7), but for thy sake. Note, [1.] Good men are blessings to the places where they live, even where they live meanly and obscurely, as Jacob in the field, and Joseph in the prison, Gen 39:23. [2.] God often blesses bad men with outward mercies for the sake of their godly relations, though it is seldom that they have either the wit to see it or the grace to own it, as Laban did here. III. The new bargain they came upon. Laban's craft and covetousness took advantage of Jacob's plainness, honesty, and good-nature; and, perceiving that Jacob began to be won upon by his fair speeches, instead of making him a generous offer and bidding high, as he ought to have done, all things considered, he puts it upon him to make his demands (Gen 30:28): Appoint me thy wages, knowing he would be very modest in them, and would ask less than he could for shame offer. Jacob accordingly makes a proposal to him, in which, 1. He shows what reason he had to insist upon so much, considering, (1.) That Laban was bound in gratitude to do well for him, because he had served him not only faithfully, but very successfully, Gen 30:30. Yet here observe how he speaks, like himself, very modestly. Laban had said, The Lord has blessed me for thy sake; Jacob will not say so, but, The Lord has blessed thee since my coming. Note, Humble saints take more pleasure in doing good than in hearing of it again. (2.) That he himself was bound in duty to take care of his own family: Now, when shall I provide for my own house also? Note, Faith and charity, though they are excellent things, must not take us off from making necessary provisions for our own support, and the support of our families. We must, like Jacob, trust in the Lord and do good, and yet we must, like him, provide for our own houses also; he that does not the latter is worse than an infidel, Ti1 5:8. 2. He is willing to refer himself to the providence of God, which, he knew, extends itself to the smallest things, even the colour of the cattle; and he will be content to have for his wages the sheep and goats of such and such a colour, speckled, spotted, and brown, which should hereafter be brought forth, Gen 30:32, Gen 30:33. This, he thinks, will be a most effectual way both to prevent Laban's cheating him and to secure himself from being suspected of cheating Laban. Some think he chose this colour because in Canaan it was generally most desired and delighted in; their shepherds in Canaan are called Nekohim (Amo 1:1), the word here used for speckled; and Laban was willing to consent to this bargain because he thought if the few he has that were now speckled and spotted were separated from the rest, which by agreement was to be done immediately, the body of the flock which Jacob was to tend, being of one colour, either all black or all white, would produce few or none of mixed colours, and so he should have Jacob's service for nothing, or next to nothing. According to this bargain, those few that were party-coloured were separated, and put into the hands of Laban's sons, and sent three days' journey off; so great was Laban's jealously lest any of them should mix with the rest of the flock, to the advantage of Jacob. And now a fine bargain Jacob has made for himself! Is this his providing for his own house, to put it upon such an uncertainty? If these cattle bring forth, as usually cattle do, young ones of the same colour with themselves, he must still serve for nothing, and be a drudge and a beggar all the days of his life; but he knows whom he has trusted, and the event showed, (1.) That he took the best way that could be taken with Laban, who otherwise would certainly have been too hard for him. And, (2.) That it was not in vain to rely upon the divine providence, which owns and blesses honest humble diligence. Those that find men whom they deal with unjust and unkind shall not find God so, but, some way or other, he will recompense the injured, and be a good pay-master to those that commit their cause to him.

Jacob is here taking up a resolution immediately to quit his uncle's service, to take what he had and go back to Canaan. This resolution he took up upon a just provocation, by divine direction, and with the advice and consent of his wives. I. Upon a just provocation; for Laban and his sons had become very cross and ill-natured towards him, so that he could not stay among them with safety or satisfaction. 1. Laban's sons showed their ill-will in what they said, Gen 31:1. It should seem they said it in Jacob's hearing, with a design to vex him. The last chapter began with Rachel's envying Leah; this begins with Laban's sons envying Jacob. Observe, (1.) How greatly they magnify Jacob's prosperity: He has gotten all this glory. And what was this glory that they made so much ado about? It was a parcel of brown sheep and speckled goats (and perhaps the fine colours made them seem more glorious), and some camels and asses, and such like trading; and this was all this glory. Note, Riches are glorious things in the eyes of carnal people, while to all those that are conversant with heavenly things they have no glory in comparison with the glory which excelleth. Men's over-valuing worldly wealth is that fundamental error which is the root of covetousness, envy, and all evil. (2.) How basely they reflect upon Jacob's fidelity, as if what he had he had not gotten honestly: Jacob has taken away all that was our father's. Not all, surely. What had become of those cattle which were committed to the custody of Laban's sons, and sent three days' journey off? Gen 30:35, Gen 30:36. They mean all that was committed to him; but, speaking invidiously, they express themselves thus generally. Note, [1.] Those that are ever so careful to keep a good conscience cannot always be sure of a good name. [2.] This is one of the vanities and vexations which attend outward prosperity, that it makes a man to be envied of his neighbors (Ecc 4:4), and who can stand before envy? Pro 27:4. Whom Heaven blesses hell curses, and all its children on earth. 2. Laban himself said little, but his countenance was not towards Jacob as it used to be; and Jacob could not but take notice of it, Gen 31:2, Gen 31:5. He was but a churl at the best, but now he was more churlish than formerly. Note, Envy is a sin that often appears in the countenance; hence we read of an evil eye, Pro 23:6. Sour looks may do a great deal towards the ruin of peace and love in a family, and the making of those uneasy of whose comfort we ought to be tender. Laban's angry countenance lost him the greatest blessing his family ever had, and justly. II. By divine direction and under the convoy of a promise: The Lord said unto Jacob, Return, and I will be with thee, Gen 31:3. Though Jacob had met with very hard usage here, yet he would not quit his place till God bade him. He came thither by orders from Heaven, and there he would stay till he was ordered back. Note, It is our duty to set ourselves, and it will be our comfort to see ourselves, under God's guidance, both in our going out and in our coming in. The direction he had from Heaven is more fully related in the account he gives of it to his wives (Gen 31:10-13), where he tells them of a dream he had about the cattle, and the wonderful increase of those of his colour; and how the angel of God, in that dream (for I suppose the dream spoken of Gen 31:10 and that Gen 31:11 to be the same), took notice of the workings of his fancy in his sleep, and instructed him, so that it was not by chance, or by his own policy, that he obtained that great advantage; but, 1. by the providence of God, who had taken notice of the hardships Laban had put upon him, and took this way to recompense him: "For I have seen all the Laban doeth unto thee, and herein I have an eye to that." Note, There is more of equity in the distributions of the divine providence than we are aware of, and by them the injured are recompensed really, though perhaps insensibly. Nor was it only by the justice of providence that Jacob was thus enriched, but, 2. In performance of the promise intimated in what is said Gen 31:13, I am the God of Beth-el, This was the place where the covenant was renewed with him. Note, Worldly prosperity and success are doubly sweet and comfortable when we see them flowing, not from common providence, but from covenant-love, to perform the mercy promised - when we have them from God as the God of Beth-el, from those promises of the life which now is that belong to godliness. Jacob, even when he had this hopeful prospect of growing rich with Laban, must think of returning. When the world begins to smile upon us we must remember it is not our home. Now arise (Gen 31:13) and return, (1.) To thy devotions in Canaan, the solemnities of which had perhaps been much intermitted while he was with Laban. The times of this servitude God had winked at; but now, "Return to the place where thou anointedst the pillar and vowedst the vow. Now that thou beginnest to grow rich it is time to think of an altar and sacrifices again." (2.) To thy comforts in Canaan: Return to the land of thy kindred. He was here among his near kindred; but those only he must look upon as his kindred in the best sense, the kindred he must live and die with, to whom pertained the covenant. Note, The heirs of Canaan must never reckon themselves at home till they come thither, however they may seem to take root here. III. With the knowledge and consent of his wives. Observe, 1. He sent for Rachel and Leah to him to the field (Gen 31:4), that he might confer with them more privately, or because one would not come to the other's apartment and he would willingly talk with them together, or because he had work to do in the field which he would not leave. Note, Husbands that love their wives will communicate their purposes and intentions to them. Where there is a mutual affection there will be a mutual confidence. And the prudence of the wife should engage the heart of her husband to trust in her, Pro 31:11. Jacob told his wives, (1.) How faithfully he had served their father, Gen 31:6. Note, If others do not do their duty to us, yet we shall have the comfort of having done ours to them. (2.) How unfaithfully their father had dealt with him Gen 31:7. He would never keep to any bargain that he made with him, but, after the first year, still as he saw Providence favour Jacob with the colour agreed on, every half year of the remaining five he changed it for some other colour, which made it ten times; as if he thought not only to deceive Jacob, but the divine Providence, which manifestly smiled upon him. Note, Those that deal honestly are not always honestly dealt with. (3.) How God had owned him notwithstanding. He had protected him from Laban's ill-will: God suffered him not to hurt me. Note, Those that keep close to God shall be kept safely by him. He had also provided plentifully for him, notwithstanding Laban's design to ruin him: God has taken away the cattle of your father, and given them to me, Gen 31:9. Thus the righteous God paid Jacob for his hard service out of Laban's estate; as afterwards he paid the seed of Jacob for their serving the Egyptians, with their spoils. Note, God is not unrighteous to forget his people's work and labour of love, though men be so, Heb 6:10. Providence has ways of making those honest in the event that are not so in their design. Note, further, The wealth of the sinner is laid up for the just, Pro 13:22. (4.) He told them of the command God had given him, in a dream, to return to his own country (Gen 31:13), that they might not suspect his resolution to arise from inconstancy, or any disaffection to their country or family, but might see it to proceed from a principle of obedience to his God, and dependence on him. 2. His wives cheerfully consented to his resolution. They also brought forward their grievances, complaining that their father had been not only unkind, but unjust, to them (Gen 31:14-16), that he looked upon them as strangers, and was without natural affection towards them; and, whereas Jacob had looked upon the wealth which God had transferred from Laban to him as his wages, they looked upon it as their portions; so that, both ways, God forced Laban to pay his debts, both to his servant and to his daughters. So then it seemed, (1.) They were weary of their own people and their father's house, and could easily forget them. Note, This good use we should make of the unkind usage we meet with from the world, we should sit the more loose to it, and be willing to leave it and desirous to be at home. (2.) They were willing to go along with their husband, and put themselves with him under the divine direction: Whatsoever God hath said unto thee do. Note, Those wives that ar their husband's meet helps will never be their hindrances in doing that to which God calls them.

Here, 1. Hamor and Shechem gave consent themselves to be circumcised, Gen 34:18, Gen 34:19. To this perhaps they were moved, not only by the strong desire they had to bring about this match, but by what they might have heard of the sacred and honourable intentions of this sign, in the family of Abraham, which, it is probable, they had some confused notions of, and of the promises confirmed by it, which made them the more desirous to incorporate with the family of Jacob, Zac 8:23. Note, Many who know little of religion, yet know so much of it as makes them willing to join themselves with those that are religious. Again, If a man would take upon him a form of religion to gain a good wife, much more should we embrace the power of it to gain the favour of a good God, even circumcise our hearts to love him, and, as Shechem here, not defer to do the thing. 2. They gained the consent of the men of their city, Jacob's sons requiring that they also should be circumcised. (1.) They themselves had great influences upon them by their command and example. Note, Religion would greatly prevail if those in authority, who, like Shechem, are more honourable than their neighbours, would appear forward and zealous for it. (2.) They urged an argument which was very cogent (Gen 34:23), Shall not their cattle and their substance be ours? They observed that Jacob's sons were industrious thriving people, and promised themselves and their neighbours advantage by an alliance with them; it would improve ground and trade, and bring money into their country. Now, [1.] It was bad enough to marry upon this principle: yet we see covetousness the greatest matchmaker in the world, and nothing designed so much, with many, as the laying of house to house, and field to field, without regard had to any other consideration. [2.] It was worse to be circumcised upon this principle. The Shechemites will embrace the religion of Jacob's family only in hopes of interesting themselves thereby in the riches of that family. Thus there are many with whom gain is godliness, and who are more governed and influenced by their secular interest than by any principle of their religion.

Here is, I. Warning given of another plague, namely, the murrain of beasts. When Pharaoh's heart was hardened, after he had seemed to relent under the former plague, then Moses is sent to tell him there is another coming, to try what that would do towards reviving the impressions of the former plagues. Thus is the wrath of God revealed from heaven, both in his word and in his works, against all ungodliness and unrighteousness of men. 1. Moses puts Pharaoh in a very fair way to prevent it: Let my people go, Exo 9:1. This was still the demand. God will have Israel released; Pharaoh opposes it, and the trial is, whose word shall stand. See how jealous God is for his people. When the year of his redeemed has come, he will give Egypt for their ransom; that kingdom shall be ruined, rather than Israel shall not be delivered. See how reasonable God's demands are. Whatever he calls for, it is but his own: They are my people, therefore let them go. 2. He describes the plague that should come, if he refused, Exo 9:2, Exo 9:3. The hand of the Lord immediately, without the stretching out of Aaron's hand, is upon the cattle, many of which, some of all kinds, should die by a sort of pestilence. This was greatly to the loss of the owners: they had made Israel poor, and now God would make them poor. Note, The hand of God is to be acknowledged even in the sickness and death of cattle, or other damage sustained in them; for a sparrow falls not to the ground without our Father. 3. As an evidence of the special hand of God in it, and of his particular favour to his own people, he foretels that none of their cattle should die, though they breathed in the same air and drank of the same water with the Egyptians' cattle: The Lord shall sever, Exo 9:4. Note, When God's judgments are abroad, though they may fall both on the righteous and the wicked, yet God makes such a distinction that they are not the same to the one that they are to the other. See Isa 27:7. The providence of God is to be acknowledged with thankfulness in the life of the cattle, for he preserveth man and beast, Psa 36:6. 4. To make the warning the more remarkable, the time is fixed (Exo 9:5): Tomorrow it shall be done. We know not what any day will bring forth, and therefore we cannot say what we will do tomorrow, but it is not so with God. II. The plague itself inflicted. The cattle died, Exo 9:6. Note, The creature is made subject to vanity by the sin of man, being liable, according to its capacity, both to serve his wickedness and to share in his punishment, as in the universal deluge. Rom 8:20, Rom 8:22. Pharaoh and the Egyptians sinned; but the sheep, what had they done? Yet they are plagued. See Jer 12:4, For the wickedness of the land, the beasts are consumed. The Egyptians afterwards, and (some think) now, worshipped their cattle; it was among them that the Israelites learned to make a god of a calf: in this therefore the plague here spoken of meets with them. Note, What we make an idol of it is just with God to remove from us, or embitter to us. See Isa 19:1. III. The distinction put between the cattle of the Egyptians and the Israelites' cattle, according to the word of God: Not one of the cattle of the Israelites died, Exo 9:6, Exo 9:7. Does God take care of oxen? Yes, he does; his providence extends itself to the meanest of his creatures. But it is written also for our sakes, that, trusting in God, and making him our refuge, we may not be afraid of the pestilence that walketh in darkness, no, not though thousands fall at our side, Psa 91:6, Psa 91:7. Pharaoh sent to see if the cattle of the Israelites were infected, not to satisfy his conscience, but only to gratify his curiosity, or with design, by way of reprisal, to repair his own losses out of their stocks; and, having no good design in the enquiry, the report brought to him made no impression upon him, but, on the contrary, his heart was hardened. Note, To those that are wilfully blind, even those methods of conviction which are ordained to life prove a savour of death unto death.

We have here the laws of the second table, as they are commonly called, the last six of the ten commandments, comprehending our duty to ourselves and to one another, and constituting a comment upon the second great commandment, Thou shalt love thy neighbour as thyself. As religion towards God is an essential branch of universal righteousness, so righteousness towards men is an essential branch of true religion. Godliness and honesty must go together. I. The fifth commandment concerns the duties we owe to our relations; those of children to their parents are alone specified: Honour thy father and thy mother, which includes, 1. A decent respect to their persons, an inward esteem of them outwardly expressed upon all occasions in our conduct towards them. Fear them (Lev 19:3), give them reverence, Heb 12:9. The contrary to this is mocking at them and despising them, Pro 30:17. 2. Obedience to their lawful commands; so it is expounded (Eph 6:1-3): "Children, obey your parents, come when they call you, go where they send you, do what they bid you, refrain from what they forbid you; and this, as children, cheerfully, and from a principle of love." Though you have said, "We will not," yet afterwards repent and obey, Mat 21:29. 3. Submission to their rebukes, instructions, and corrections; not only to the good and gentle, but also to the froward, out of conscience towards God. 4. Disposing of themselves with the advice, direction, and consent, of parents, not alienating their property, but with their approbation. 5. Endeavouring, in every thing, to be the comfort of their parents, and to make their old age easy to them, maintaining them if they stand in need of support, which our Saviour makes to be particularly intended in this commandment, Mat 15:4-6. The reason annexed to this commandment is a promise: That thy days may be long in the land which the Lord thy God giveth thee. Having mentioned, in the preface to the commandments, has bringing them out of Egypt as a reason for their obedience, he here, in the beginning of the second table, mentions his bringing them into Canaan, as another reason; that good land they must have upon their thoughts and in their eye, now that they were in the wilderness. They must also remember, when they came to that land, that they were upon their good behaviour, and that, if they did not conduct themselves well, their days should be shortened in that land, both the days of particular persons who should be cut off from it, and the days of their nation which should be removed out of it. But here a long life in that good land is promised particularly to obedient children. Those that do their duty to their parents are most likely to have the comfort of that which their parents gather for them and leave to them; those that support their parents shall find that God, the common Father, will support them. This promise is expounded (Eph 6:3), That it may be well with thee, and thou mayest live long on the earth. Those who, in conscience towards God, keep this and the rest of God's commandments, may be sure that it shall be well with them, and that they shall live as long on earth as Infinite Wisdom sees good for them, and that what they may seem to be cut short of on earth shall be abundantly made up in eternal life, the heavenly Canaan which God will give them. II. The sixth commandment concerns our own and our neighbour's life (Exo 20:13): "Thou shalt not kill; thou shalt not do any thing hurtful or injurious to the health, ease, and life, of thy own body, or any other person's unjustly." This is one of the laws of nature, and was strongly enforced by the precepts given to Noah and his sons, Gen 9:5, Gen 9:6. It does not forbid killing in lawful war, or in our own necessary defence, nor the magistrate's putting offenders to death, for those things tend to the preserving of life; but it forbids all malice and hatred to the person of any (for he that hateth his brother is a murderer), and all personal revenge arising therefrom; also all rash anger upon sudden provocations, and hurt said or done, or aimed to be done, in passion: of this our Saviour expounds this commandment, Mat 5:22. And, as that which is worst of all, it forbids persecution, laying wait for the blood of the innocent and excellent ones of the earth. III. The seventh commandment concerns our own and our neighbour's chastity: Thou shalt not commit adultery, Exo 20:14. This is put before the sixth by our Saviour (Mar 10:19): Do not commit adultery, do not kill; for our chastity should be as dear to us as our lives, and we should be as much afraid of that which defiles the body as of that which destroys it. This commandment forbids all acts of uncleanness, with all those fleshly lusts which produce those acts and war against the soul, and all those practices which cherish and excite those fleshly lusts, as looking, in order to lust, which, Christ tells us, is forbidden in this commandment, Mat 5:28. IV. The eighth commandment concerns our own and our neighbour's wealth, estate, and goods: Thou shalt not steal, Exo 20:15. Though God had lately allowed and appointed them to spoil the Egyptians in a way of just reprisal, yet he did not intend that it should be drawn into a precedent and that they should be allowed thus to spoil one another. This command forbids us to rob ourselves of what we have by sinful spending, or of the use and comfort of it by sinful sparing, and to rob others by removing the ancient landmarks, invading our neighbour's rights, taking his goods from his person, or house, or field, forcibly or clandestinely, over-reaching in bargains, nor restoring what is borrowed or found, withholding just debts, rents, or wages, and (which is worst of all) to rob the public in the coin or revenue, or that which is dedicated to the service of religion. V. The ninth commandment concerns our own and our neighbour's good name: Thou shalt not bear false witness, Exo 20:16. This forbids, 1. Speaking falsely in any matter, lying, equivocating, and any way devising and designing to deceive our neighbour. 2. Speaking unjustly against our neighbour, to the prejudice of his reputation; and (which involves the guilty of both), 3. Bearing false witness against him, laying to his charge things that he knows not, either judicially, upon oath (by which the third commandment, and the sixth of eighth, as well as this, are broken), or extrajudicially, in common converse, slandering, backbiting, tale-bearing, aggravating what is done amiss and making it worse than it is, and any way endeavouring to raise our own reputation upon the ruin of our neighbour's. VI. The tenth commandment strikes at the root: Thou shalt not covet, Exo 20:17. The foregoing commands implicitly forbid all desire of doing that which will be an injury to our neighbour; this forbids all inordinate desire of having that which will be a gratification to ourselves. "O that such a man's house were mine! Such a man's wife mine! Such a man's estate mine!" This is certainly the language of discontent at our own lot, and envy at our neighbour's; and these are the sins principally forbidden here. St. Paul, when the grace of God caused the scales to fall from his eyes, perceived that this law, Thou shalt not covet, forbade all those irregular appetites and desires which are the first-born of the corrupt nature, the first risings of the sin that dwelleth in us, and the beginnings of all the sin that is committed by us: this is that lust which, he says, he had not known the evil of, if this commandment, when it came to his conscience in the power of it, had not shown it to him, Rom 7:7. God give us all to see our face in the glass of this law, and to lay our hearts under the government of it!

Three gracious promises are here made to Israel, to engage them to their duty and encourage them in it; and each of the promises has some needful precepts and cautions joined to it. I. It is here promised that they should be guided and kept in their way through the wilderness to the land of promise: Behold, I send an angel before thee (Exo 23:20), my angel (Exo 23:23), a created angel, say some, a minister of God's providence, employed in conducting and protecting the camp of Israel; that it might appear that God took a particular care of them, he appointed one of his chief servants to make it his business to attend them, and see that they wanted for nothing. Others suppose it to be the Son of God, the angel of the covenant; for the Israelites in the wilderness are said to tempt Christ; and we may as well suppose him God's messenger, and the church's Redeemer, before his incarnation, as the Lamb slain from the foundation of the world. And we may the rather think he was pleased to undertake the deliverance and guidance of Israel because they were typical of his great undertaking. It is promised that this blessed angel should keep them in the way, though it lay through a wilderness first, and afterwards through their enemies' country; thus God's spiritual Israel shall be kept through the wilderness of this earth, and from the insults of the gates of hell. It is also promised that he should bring them into the place which God had not only designed but prepared for them: and thus Christ has prepared a place for his followers, and will preserve them to it, for he is faithful to him that appointed him. The precept joined with this promise is that they be observant of, and obedient to, this angel whom God would send before them (Exo 23:21): "Beware of him, and obey his voice in every thing; provoke him not in any thing, for it is at your peril if you do, he will visit your iniquity." Note, 1. Christ is the author of salvation to those only that obey him. The word of command is Hear you him, Mat 17:5. Observe what he hath commanded, Mat 28:20. 2. Our necessary dependence upon the divine power and goodness should awe us into obedience. We do well to take heed of provoking our protector and benefactor, because if our defence depart from us, and the streams of his goodness be cut off, we are undone. Therefore, "Beware of him, and carry it towards him with all possible reverence and caution. Fear the Lord, and his goodness." 3. Christ will be faithful to those who are faithful to him, and will espouse their cause who adhere to his: I will be an adversary to thine adversaries, Exo 23:22. The league shall be offensive and defensive, like that with Abraham, I will bless him that blesseth thee, and curse him that curseth thee. Thus is God pleased to twist his interests and friendships with his people's. II. It is promised that they should have a comfortable settlement in the land of Canaan, which they hoped now (though it proved otherwise) within a few months to be in the possession of, Exo 23:24-26. Observe, 1. How reasonable the conditions of this promise are - only that they should serve their own God, who was indeed the only true God, and not the gods of the nations, which were no gods at all, and which they had no reason at all to have any respect for. They must not only not worship their gods, but they must utterly overthrow them, in token of their great abhorrence of idolatry, their resolution never to worship idols themselves, and their care to prevent any other from worshipping them; as the converted conjurors burnt their books, Act 19:19. 2. How rich the particulars of this promise are. (1.) The comfort of their food. He shall bless thy bread and thy water; and God's blessing will make bread and water more refreshing and nourishing than a feast of fat things and wines on the lees without that blessing. (2.) The continuance of their health: "I will take sickness away, either prevent it or remove it. Thy land shall not be visited with epidemical diseases, which are very dreadful, and sometimes have laid countries waste." (3.) The increase of their wealth. Their cattle should not be barren, nor cast their young, which is mentioned as an instance of prosperity, Job 21:10. (4.) The prolonging of their lives to old age: "The number of thy days I will fulfil, and they shall not be cut off in the midst by untimely deaths." Thus hath godliness the promise of the life that now is. III. It is promised that they should conquer and subdue their enemies, the present occupants of the land of Canaan, who must be driven out to make room for them. This God would do, 1. Effectually by his power (Exo 23:17, Exo 23:18); not so much by the sword and bow of Israel as by the terrors which he would strike into the Canaanites. Though they were so obstinate as not to be willing to submit to Israel, resign their country, and retire elsewhere, which they might have done, yet they were so dispirited that they were not able to stand before them. This completed their ruin; such power had the devil in them that they would resist, but such power had God over them that they could not. I will send my fear before thee; and those that fear will soon flee. Hosts of hornets made way for the hosts of Israel; such mean creatures can God make use of for the chastising of his people's enemies, as in the plagues of Egypt. When God pleases, hornets can drive out Canaanites, as well as lions could, Jos 24:12. 2. He would do it gradually, in wisdom (Exo 23:29, Exo 23:30), not all at once, but by little and little. As the Canaanites had kept possession till Israel had grown into a people, so there should still be some remains of them till Israel should grow so numerous as to replenish the whole. Note, The wisdom of God is to be observed in the gradual advances of the church's interests. It is in real kindness to the church that its enemies are subdued by little and little; for thus we are kept upon our guard, and in a continual dependence upon God. Corruptions are thus driven out of the hearts of God's people; not all at once, but by little and little; the old man is crucified, and therefore dies slowly. God, in his providence, often delays mercies, because we are not ready for them. Canaan has room enough to receive Israel, but Israel is not numerous enough to occupy Canaan. We are not straitened in God; if we are straitened, it is in ourselves. The land of Canaan is promised them (Exo 23:31) in its utmost extent, which yet they were not possessed of till the days of David; and by their sins they soon lost possession. The precept annexed to this promise is that they should not make any friendship, nor have any familiarity, with idolaters, Exo 23:32, Exo 23:33. Idolaters must not so much as sojourn in their land, unless they renounced their idolatry. Thus they must avoid the reproach of intimacy with the worshippers of false gods and the danger of being drawn to worship with them. By familiar converse with idolaters, their dread and detestation of the sin would wear off; they would think it no harm, in compliment to their friends, to pay some respect to their gods, and so by degrees would be drawn into the fatal snare. Note, Those that would be kept from bad courses must keep from bad company; it is dangerous living in a bad neighbourhood; others' sins will be our snares, if we look not well to ourselves. We must always look upon our greatest danger to be from those that would cause us to sin against God. Whatever friendship is pretended, that is really our worst enemy that draws us from our duty.

Here is, I. A strict command for the sanctification of the sabbath day, Exo 31:13-17. The law of the sabbath had been given them before any other law, by was of preparation (Exo 16:23); it had been inserted in the body of the moral law, in the fourth commandment; it had been annexed to the judicial law (Exo 23:12); and here it is added to the first part of the ceremonial law, because the observance of the sabbath is indeed the hem and hedge of the whole law; where no conscience is made of that, farewell both godliness and honesty; for, in the moral law, it stands in the midst between the two tables. Some suggest that it comes in here upon another account. Orders were now given that a tabernacle should be set up and furnished for the service of God with all possible expedition; but lest they should think that the nature of the work, and the haste that was required, would justify them in working at it on sabbath days, that they might get it done the sooner, this caution is seasonably inserted, Verily, or nevertheless, my sabbaths you shall keep. Though they must hasten the work, yet they must not make more haste than good speed; they must not break the law of the sabbath in their haste: even tabernacle-work must give way to the sabbath-rest; so jealous is God for the honour of his sabbaths. Observe what is here said concerning the sabbath day. 1. The nature, meaning, and intention, of the sabbath, by the declaration of which God puts an honour upon it, and teaches us to value it. Divers things are here said of the sabbath. (1.) It is a sign between me and you (Exo 31:13), and again, Exo 31:17. The institution of the sabbath was a great instance of God's favour to them, and a sign that he had distinguished them from all other people; and their religious observance of the sabbath was a great instance of their duty and obedience to him. God, by sanctifying this day among them, let them know that he sanctified them, and set them apart for himself and his service; otherwise he would not have revealed to them his holy sabbaths, to be the support of religion among them. Or it may refer to the law concerning the sabbath, Keep my sabbaths, that you may know that I the Lord do sanctify you. Note, If God by his grace incline our hearts to keep the law of the fourth commandment, it will be an evidence of a good work wrought in us by his Spirit. If we sanctify God's day, it is a sign between him and us that he has sanctified our hearts: hence it is the character of the blessed man that he keepeth the sabbath from polluting it, Isa 56:2. The Jews, by observing one day in seven, after six days' labour, testified and declared that they worshipped the God who made the world in six days, and rested the seventh; and so distinguished themselves from other nations, who, having first lost the sabbath, which was instituted to be a memorial of the creation, by degrees lost the knowledge of the Creator, and gave that honour to the creature which was due to him alone. (2.) It is holy unto you (Exo 31:14), that is, "It is designed for your benefit as well as for God's honour;" the sabbath was made for man. Or, "It shall be accounted holy by you, and shall so be observed, and you shall look upon it a sacrilege to profane it." (3.) It is the sabbath of rest, holy to the Lord, Exo 31:15. It is separated from common use, and designed for the honour and service of God, and by the observance of it we are taught to rest from worldly pursuits and the service of the flesh, and to devote ourselves, and all we are, have, and can do, to God's glory. (4.) It was to be observed throughout their generations, in every age, for a perpetual covenant. Exo 31:16. This was to be one of the most lasting tokens of that covenant which was between God and Israel. 2. The law of the sabbath. They must keep it (Exo 31:13, Exo 31:14, Exo 31:16), keep it as a treasure, as a trust, observe it and preserve it, keep it from polluting it, keep it up as a sign between God and them, keep it and never part with it. The Gentiles had anniversary-feasts, to the honour of their gods; but it was peculiar to the Jews to have a weekly festival; this therefore they must carefully observe. 3. The reason of the sabbath; for God's laws are not only backed with the highest authority, but supported with the best reason. God's own example is the great reason, Exo 31:17. As the work of creation is worthy to be thus commemorated, so the great Creator is worthy to be thus imitated, by a holy rest, the seventh day, after six days' labour, especially since we hope, in further conformity to the same example, shortly to rest with him from all our labours. 4. The penalty to be inflicted for the breach of this law: "Every one that defileth the sabbath, by doing any work therein but works of piety and mercy, shall be cut off from among his people (Exo 31:14); he shall surely be put to death. Exo 31:15. The magistrate must cut him off the sword of justice if the crime can be proved; if it cannot, or if the magistrate be remiss, and do not do his duty, God will take the work into his own hands, and cut him off by a stroke from heaven, and his family shall be rooted out of Israel." Note, The contempt and profanation of the sabbath day is an iniquity to be punished by the judges; and, if men do not punish it, God will, here or hereafter, unless it be repented of. II. The delivering of the two tables of testimony to Moses. God had promised him these tables when he called him up into the mount (Exo 24:12), and now, when he was sending him down, he delivered them to him, to be carefully and honourably deposited in the ark, Exo 31:18. 1. The ten commandments which God had spoken upon mount Sinai in the hearing of all the people were now written, in perpetuam rei memoriam - for a perpetual memorial, because that which is written remains. 2. They were written in tables of stone, prepared, not by Moses, as it should seem (for it is intimated, Exo 24:12, that he found them ready written when he went up to the mount), but, as some think, by the ministry of angels. The law was written in tables of stone, to denote the perpetual duration of it (what can be supposed to last longer than that which is written in stone, and laid up?), to denote likewise the hardness of our hearts; one might more easily write in stone than write any thing that is good in our corrupt and sinful hearts. 3. They were written with the finger of God, that is, by his will and power immediately, without the use of any instrument. It is God only that can write his law in the heart; he gives a heart of flesh, and then, by his Spirit, which is the finger of God, he writes his will in the fleshly tables of the heart, Co2 3:3. 4. They were written in two tables, being designed to direct us in our duty both towards God and towards man. 5. They are called tables of testimony, because this written law testified both the will of God concerning them and his good-will towards them, and would be a testimony against them if they were disobedient. 6. They were delivered to Moses, probably with a charge, before he laid them up in the ark, to show them publicly, that they might be seen and read of all men, and so what they had heard with the hearing of the ear might now be brought to their remembrance. Thus the law was given by Moses, but grace and truth came by Jesus Christ.

Moses, having shown his just indignation against the sin of Israel by breaking the tables and burning the calf, now proceeds to reckon with the sinners and to call them to an account, herein acting as the representative of God, who is not only a holy God, and hates sin, but a just God, and is engaged in honour to punish it, Isa 59:18. Now, I. He begins with Aaron, as God began with Adam, because he was the principal person, though not first in the transgression, but drawn into it. Observe here, 1. The just reproof Moses gives him, Exo 32:21. He does not order him to be cut-off, as those (Exo 32:27) that had been the ring-leaders in the sin. Note, A great deal of difference will be made between those that presumptuously rush into sin and those that through infirmity are surprised into it, between those that overtake the fault that flees from them and those that are overtaken in the fault they flee from. See Gal 6:1. Not but that Aaron deserved to be cut off for this sin, and would have been so if Moses had not interceded particularly for him, as appears Deu 9:20. And having prevailed with God for him, to save him from ruin, he here expostulates with him, to bring him to repentance. He puts Aaron upon considering, (1.) What he had done to this people: Thou hast brought so great a sin upon them. The sin of idolatry is a great sin, so great a sin that the evil of it cannot be expressed; the people, as the first movers, might be said to bring the sin upon Aaron; but he being a magistrate, who should have suppressed it, and yet aiding and abetting it, might truly be said to bring it upon them, because he hardened their hearts and strengthened their hands in it. It is a shocking thing for governors to humour people in their sins, and give countenance to that to which they should be a terror. Observe, in general, Those who bring sin upon others, either by drawing them into it or encouraging them in it, do more mischief than they are aware of; we really hate those whom we either bring or suffer sin upon, Lev 19:17. Those that share in sin help to break their partners, and really ruin one another. (2.) What moved him to it: What did this people unto thee? He takes it for granted that it must needs be something more than ordinary that prevailed with Aaron to do such a thing, thus insinuating an excuse for him, because he knew that his heart was upright: "What did they? Did they accost thee fairly, and wheedle thee into it; and durst thou displease thy God, to please the people? Did they overcome thee by importunity; and hadst thou so little resolution left as to yield to the stream of a popular clamour? Did they threaten to stone thee; and couldest not thou have opposed God's threatenings to theirs, and frightened them worse than they could frighten thee?" Note, We must never be drawn into sin by any thing that man can say or do to us, for it will not justify us to say that we were so drawn in. Men can but tempt us to sin; they cannot force us. Men can but frighten us; if we do not comply, they cannot hurt us. 2. The frivolous excuse Aaron makes for himself. We will hope that he testified his repentance for the sin afterwards better than he did now; for what he says here has little in it of the language of a penitent. If a just man fall, he shall rise again, but perhaps not quickly. (1.) He deprecates the anger of Moses only, whereas he should have deprecated God's anger in the first place: Let not the anger of my Lord wax hot, Exo 32:22. (2.) He lays all the fault upon the people: They are set on mischief, and they said, Make us gods. It is natural to us to endeavour thus to transfer our guilt; we have it in our kind, Adam and Eve did so; sin is a brat that nobody is willing to own. Aaron was now the chief magistrate and had power over the people, and yet pleads that the people overpowered him; he that had authority to restrain them, yet had so little resolution as to yield to them. (3.) It is well if he did not intend a reflection upon Moses, as accessory to the sin, by staying so long on the mount, in repeating, without need, that invidious surmise of the people, As for this Moses, we know not what has become of him, Exo 32:23. (4.) He extenuates and conceals his own share in the sin, as if he had only bidden them break off their gold that they had about them, intending to make a hasty assay for the present, and to try what he could make of the gold that was next hand: and childishly insinuates that when he cast the gold into the fire it came out, either by accident or by the magic art of some of the mixed multitude (as the Jewish writers dream), in this shape; but not a word of his graving and fashioning it, Exo 32:24. But Moses relates to all ages what he did (Exo 32:4), though he himself here would not own it. Note, He that covers his sin shall not prosper, for sooner or later it will be discovered. Well, this was all Aaron had to say for himself; and he had better have said nothing, for his defence did but aggravate his offence; and yet he is not only spared, but preferred; as sin did abound, grace did much more abound. II. The people are next to be judged for this sin. The approach of Moses soon spoiled their sport and turned their dancing into trembling. Those that hectored Aaron into a compliance with them in their sin durst not look Moses in the face, nor make the least opposition to the severity which he thought fit to use both against the idol and against the idolaters. Note, It is not impossible to make those sins which were committed with daring presumption appear contemptible, when the insolent perpetrators of them slink away overwhelmed in their own confusion. The king that sits upon the throne of judgment scatters away all evil with his eyes. Observe two things: - 1. How they were exposed to shame by their sin: The people were naked (Exo 32:25), not so much because they had some of them lost their ear-rings (that was inconsiderable), but because they had lost their integrity, and lay under the reproach of ingratitude to their best benefactor, and a treacherous revolt from their rightful Lord. It was a shame to them, and a perpetual blot, that they changed their glory into the similitude of an ox. Other nations boasted that they were true to their false gods; well may Israel blush for being false to the true God. Thus were they made naked, stripped of their ornaments, and exposed to contempt; stripped of their armour, and liable to insults. Thus our first parents, when they had sinned, became naked, to their shame. Note, Those that do dishonour to God really bring the greatest dishonour upon themselves: so Israel here did, and Moses was concerned to see it, though they themselves were not; he saw that they were naked. 2. The course that Moses took to roll away this reproach, not by concealing the sin, or putting any false colour upon it, but by punishing it, and so bearing a public testimony against it. Whenever it should be case in their teeth that they had made a calf in Horeb, they might have this to say, in answer to those that reproached them, that though it was true there were those that did so, yet justice was executed upon them. The government disallowed the sin, and suffered not the sinners to go unpunished. They did so, but they paid dearly for it. Thus (said God) thou shalt put the evil away, Deu 13:5. Observe here, (1.) By whom vengeance was taken - by the children of Levi (Exo 32:26, Exo 32:28); not by the immediate hand of God himself, as on Nadab and Abihu, but by the sword of man, to teach them that idolatry was an iniquity to be punished by the judge, being a denial of the God that is above, Job 31:28; Deu 13:9. It was to be done by the sword of their own brethren, that the execution of justice might redound more to the honour of the nation. And, if they must fall now into the hands of man, better so than flee before their enemies. The innocent must be culled out to be the executioners of the guilty, that it might be the more effectual warning to themselves, that they did not the like another time; and the putting of them upon such an unpleasant service, and so much against the grain as this must needs be, to kill their next neighbours, was a punishment to them too for not appearing sooner to prevent the sin, and make head against it. The Levites particularly were employed in doing this execution; for, it should seem, there were more of them than of any other tribe that had kept themselves free from the contagion, which was the more laudable because Aaron, the head of their tribe, was so deeply concerned in it. Now here we are told, [1.] How the Levites were called out to this service: Moses stood in the gate of the camp, the place of judgment; there he displayed a banner, as it were, because of the truth, to enlist soldiers for God. He proclaimed, Who is on the Lord's side? The idolaters had set up the golden calf for their standard, and now Moses set up his, in opposition to them. Now Moses clad himself with zeal as with a robe, and summoned all those to appear forthwith that were on God's side, against the golden calf. He does not proclaim, as Jehu, "Who is on my side (Kg2 9:32), to avenge the indignity done to me?" but, Who is on the Lord's side? It was God's cause that he espoused against the evil-doers, Psa 94:16. Note, First, There are two great interests on foot in the world, with the one or the other of which all the children of men are siding. The interest of sin and wickedness is the devil's interest, and all wicked people side with that interest; the interest of truth and holiness is God's interest, with which all godly people side; and it is a case that will not admit a neutrality. Secondly, It concerns us all to enquire whether we are on the Lord's side or not. Thirdly, Those who are on his side are comparatively but few, and sometimes seem fewer than really they are. Fourthly, God does sometimes call out those that are on his side to appear for him, as witnesses, as soldiers, as intercessors. [2.] How they were commissioned for this service (Exo 32:27): Slay every man his brother, that is, "Slay all those that you know to have been active for the making and worshipping of the golden calf, though they were your own nearest relations, or dearest friends." The crime was committed publicly, the Levites saw who of their acquaintance were concerned in it, and therefore needed no other direction than their own knowledge whom to slay. And probably the greatest part of those that were guilty were known, and known to be so, by some or other of the Levites who were employed in the execution. Yet, it should seem, they were to slay those only whom they found abroad in the streets of the camp; for it might be hoped that those who had retired into their tents were ashamed of what they had done, and were upon their knees, repenting. Those are marked for ruin who persist in sin, and are not ashamed of the abominations they have committed, Jer 8:12. But how durst the Levites encounter so great a body, who probably were much enraged by the burning of their calf? It is easy to account for this; a sense of guilt disheartened the delinquents, and a divine commission animated the executioners. And one thing that put life into them was that Moses had said, Consecrate yourselves to day to the Lord, that he may bestow a blessing upon you, thereby intimating to them that they now stood fair for preferment and that, if they would but signalize themselves upon this occasion, it would be construed into such a consecration of themselves to God, and to his service, as would put upon their tribe a perpetual honour. Those that consecrate themselves to the Lord he will set apart for himself. Those that do the duty shall have the dignity; and, if we do signal services for God, he will bestow especial blessings upon us. There was a blessing designed for the tribe of Levi; now says Moses, "Consecrate yourselves to the Lord, that you may qualify yourselves to receive the blessing." The Levites were to assist in the offering of sacrifice to God; and now they must begin with the offering of these sacrifices to the honour of divine justice. Those that are to minister about holy things must be not only sincere and serious, but warm and zealous, bold and courageous, for God and godliness. Thus all Christians, but especially ministers, must forsake father and mother, and prefer the service of Christ and his interest far before their nearest and dearest relations; for if we love our relations better than Christ we are not worthy of him. See how this zeal of the Levites is applauded, Deu 33:9. (2.) On whom vengeance is taken: There fell of the people that day about 3000 men, Exo 32:28. Probably these were but few, in comparison with the many that were guilty; but these were the men that headed the rebellion, and were therefore picked out, to be made examples of, for terror to all others. Those that in the morning were shouting and dancing before night were dying in their own blood; such a sudden change do the judgments of God sometimes make with sinners that are secure and jovial in their sin, as with Belshazzar by the hand-writing upon the wall. This is written for warning to us. Co1 10:7, Neither be you idolaters, as were some of them.

Here is a repetition of several appointments made before, especially relating to their solemn feasts. When they had made the calf, they proclaimed a feast in honour of it; now, that they might never do so again, they are here charged with the observance of the feasts which God had instituted. Note, Men need not be drawn from their religion by the temptation of mirth, for we serve a Master that has abundantly provided for the joy of his servants: serious godliness is a continual feast, and joy in God always. I. Once a week they must rest (Exo 34:21), even in earing time, and in harvest, the most busy times of the year. All worldly business must give way to that holy rest; harvest-work will prosper the better for the religious observance of the sabbath-day in harvest-time. Hereby we must show that we prefer our communion with God, and our duty to him, before either the business or the joy of harvest. II. Thrice a year they must feast (Exo 34:23); they must then appear before the Lord, God, the God of Israel. In all our religious approaches to God, we must eye him as the Lord God, infinitely blessed, great, and glorious, that we may worship him with reverence and godly fear, as the God of Israel, a God in covenant with us, that we may be encouraged to trust in him, and to serve him cheerfully. We always are before God; but, in holy duties, we present ourselves before him, as servants to receive commands, as petitioners to sue for favours, and we have reason to do both with joy. But it might be suggested that, when all the males from every part of the country had gone up to worship in the place that God should choose, the country would be left exposed to the insults of their neighbours; and what would become of the poor women and children, and sick and aged, that were left at home? Trust God with them (Exo 34:24): Neither shall any man desire thy land; not only they shall not invade it, but they shall not so much as think of invading it. Note, 1. All hearts are in God's hands, and under his check; he can lay a restraint, not only upon men's actions, but upon their desires. Canaan was a desirable land, and the neighbouring nations were greedy enough; and yet God says, "They shall not desire it." Let us check all sinful desires in our own hearts against God and his glory, and then trust him to check all sinful desires in the hearts of others against us and our interest. 2. The way of duty is the way of safety. If we serve God, he will preserve us; and those that venture for him shall never lose by him. While we are employed in God's work, and are attending upon him, we are taken under special protection, as noblemen and members of parliament are privileged from arrests. III. The three feasts are here mentioned, with their appendages. 1. The passover, and the feast of unleavened bread, in remembrance of their deliverance out of Egypt; and to this is annexed the law of the redemption of the first-born, Exo 34:18-20. This feast was instituted, Exo 12:13, and urged again, Exo 23:15. 2. The feast of weeks, that is, that of pentecost, seven weeks after the passover; and to this is annexed the law of the first-fruits. 3. The feast of in-gathering at the year's end, which was the feast of tabernacles (Exo 34:22): of these also he had spoken before, Exo 23:16. As to those laws repeated here (Exo 34:25, Exo 34:26), that against leaven relates to the passover, that of the first-fruits to the feast of pentecost, and therefore that against seething the kid in his mother's milk in all probability relates to the feast of in-gathering, at which God would not have them use that superstitious ceremony, which probably they had seen the Egyptians, or some other of the neighbouring nations, bless their harvests with. IV. With these laws, here repeated, it is probable all that was said to him when he was before upon the mount was repeated likewise, and the model of the tabernacle shown him again, lest the ruffle and discomposure, which the golden calf had put him into should have bereaved him of the ideas he had in mind of what he had seen and heard; also in token of a complete reconciliation, and to show that not one jot or tittle of the law should pass away, but that all should be carefully preserved by the great Mediator, who came not to destroy, but to fulfil, Mat 5:17, Mat 5:18. And in the close, 1. Moses is ordered to write these words (Exo 34:27), that the people might be the better acquainted with them by a frequent perusal, and that they might be transmitted to the generations to come. We can never be enough thankful to God for the written word. 2. He is told that according to the tenour of these words God would make a covenant with Moses and Israel; not with Israel immediately, but with them in Moses a mediator. Thus the covenant of grace is made with believers through Christ, who is given for a covenant to the people, Isa 49:8. And, as here the covenant was made according to the tenour of the command, so it is still; for we are by baptism brought into covenant, that we may be taught to observe all things whatsoever Christ has commanded us, Mat 28:19, Mat 28:20.

Here is, I. The continuance of Moses in the mount, where he was miraculously sustained, Exo 34:28. He was there in very intimate communion with God, without interruption, forty days and forty nights, and did not think it long. When we are weary of an hour or two spent in attendance upon God and adoration of him, we should think how many days and nights Moses spent with him, and of the eternal day we hope to spend in praising him. During all this time Moses did neither eat nor drink. Though he had before been kept so long fasting, yet he did not, this second time, take up so many days' provision along with him, but believed that man lives not by bread alone, and encouraged himself with the experience he had of the truth of it. So long he continued without meat and drink (and probably without sleep too), for, 1. The power of God supported him, that he did not need it. He who made the body can nourish it without ordinary means, which he uses, but is not tied to. The life is more than meat. 2. His communion with God entertained him, so that he did not desire it. He had meat to eat which the world knew not of, for it was his meat and drink to hear the word of God and pray. The abundant satisfaction his soul had in the word of God and the visions of the Almighty made him forget the body and the pleasures of it. When God would treat his favourite Moses, it was not with meat and drink, but with his light, law, and love, with the knowledge of himself and his will; then man did indeed eat angels' food. See what we should value as the truest pleasure. The kingdom of God is not meat and drink, neither the abundance nor delicacy of food, but righteousness and peace and joy in the Holy Ghost. As Moses, so Elijah and Christ, fasted forty days and forty nights. The more dead we are to the delights of sense the better prepared we are for the pleasures of heaven. II. The coming down of Moses from the mount, greatly enriched and miraculously adorned. 1. He came down enriched with the best treasure; for he brought in his hands the two tables of the law, written with the finger of God, Exo 34:28, Exo 34:29. It is a great favour to have the law given us; this favour was shown to Israel, Psa 147:19, Psa 147:20. It is a great honour to be employed in delivering God's law to others; this honour was done to Moses. 2. He came down adorned with the best beauty; for the skin of his face shone, Exo 34:29. This time of his being in the mount he heard only what he had heard before, but he saw more of the glory of God, which having with open face beheld, he was in some measure changed into the same image from glory to glory, Co2 3:18. The last time he came down from the mount with the glory of a magistrate, to frown upon and chastise Israel's idolatry; now with the glory of an angel, with tidings of peace and reconciliation. Then he came with a rod, now with the spirit of meekness. Now, (1.) This may be looked upon, [1.] As a great honour done to Moses, that the people might never again question his mission nor think nor speak lightly of him. He carried his credentials in his very countenance, which, some think, retained, as long as he lived, some remainders of this glory, which perhaps contributed to the vigour of his old age; that eye could not wax dim which had seen God, nor that face become wrinkled which had shone with his glory. The Israelites could not look him in the face but they must there read his commission. Thus it was done to the man whom the King of kings did delight to honour. Yet, after this, they murmured against him; for the most sensible proofs will not of themselves conquer an obstinate infidelity. The shining of Moses's face was a great honour to him; yet that was no glory, in comparison with the glory which excelled. We read of our Lord Jesus, not only that his face shone as the sun, but his whole body also, for his raiment was white and glistering, Luk 9:29. But, when he came down from the mount, he quite laid aside that glory, it being his will that we should walk by faith, not by sight. [2.] It was also a great favour to the people, and an encouragement to them, that God put this glory upon him, who was their intercessor, thereby giving them assurance that he was accepted, and they through him. Thus the advancement of Christ, our advocate with the Father, is the great support of our faith. [3.] It was the effect of his sight of God. Communion with God, First, Makes the face to shine in true honour. Serious godliness puts a lustre upon a man's countenance, such as commands esteem and affection. Secondly, It should make the face to shine in universal holiness. When we have been in the mount with God, we should let our light shine before men, in humility, meekness, and all the instances of a heavenly conversation; thus must the beauty of the Lord our God be upon us, even the beauty of holiness, that all we converse with may take knowledge of us that we have been with Jesus, Act 4:13. (2.) Concerning the shining of Moses's face observe here, [1.] Moses was not aware of it himself: He wist not that the skin of his face shone, Exo 34:29. Thus, First, It is the infelicity of some that, though their faces shine in true grace, yet they do not know it, to take the comfort of it. Their friends see much of God in them, but they themselves are ready to think they have no grace. Secondly, It is the humility of others that, though their faces shine in eminent gifts and usefulness, yet they do not know it, to be puffed up with it. Whatever beauty God puts upon us, we should still be filled with a humble sense of our own unworthiness, and manifold infirmities, as will make us even overlook and forget that which makes our faces shine. [2.] Aaron and the children of Israel saw it, and were afraid, Exo 34:30. The truth of it was attested by a multitude of witnesses, who were also conscious of the terror of it. It not only dazzled their eyes, but struck such an awe upon them as obliged them to retire. Probably they doubted whether it were a token of God's favour or of his displeasure; and, though it seemed most likely to be a good omen, yet, being conscious of guilt, they feared the worst, especially remembering the posture Moses found them in when he came last down from the mount. Holiness will command reverence; but the sense of sin makes men afraid of their friends, and even of that which really is a favour to them. [3.] Moses put a veil upon his face, when he perceived that it shone, Exo 34:33, Exo 34:35. First, This teaches us all a lesson of modesty and humility. We must be content to have our excellences obscured, and a veil drawn over them, not coveting to make a fair show in the flesh. Those that are truly desirous to be owned and accepted of God will likewise desire not to be taken notice of nor applauded by men. Qui bene latuit, bene vixit - There is a laudable concealment. Secondly, It teaches ministers to accommodate themselves to the capacities of people, and to preach to them as they are able to bear it. Let all that art and all that learning be veiled which tend to amusement rather than edification, and let the strong condescend to the infirmities of the weak. Thirdly, This veil signified the darkness of that dispensation. The ceremonial institutions had in them much of Christ, much of the grace of the gospel, but a veil was drawn over it, so that the children of Israel could not distinctly and stedfastly see those good things to come which the law had the shadow of. It was beauty veiled, gold in the mine, a pearl in the shell; but, thanks be to God, by the gospel life and immortality are brought to light, the veil is taken away from off the Old Testament; yet still it remains upon the hearts of those who shut their eyes against the light. Thus the apostle expounds this passage, Co2 3:13-15. [4.] When Moses went in before the Lord, to speak with him in the tabernacle of meeting, he put off the veil, Exo 34:34. Then there was no occasion for it, and, before God, every man does and must appear unveiled; for all things are naked and open before the eyes of him with whom we have to do, and it is folly for us to think of concealing or disguising any thing. Every veil must be thrown aside when we come to present ourselves unto the Lord. This signified also, as it is explained (Co2 3:16), that when a soul turns to the Lord the veil shall be taken away, and with open face it may behold his glory. And when we shall come before the Lord in heaven, to be there for ever speaking with him, the veil shall not only be taken off from the divine glory, but from our hearts and eyes, that we may see as we are seen, and know as we are known.

After divers ceremonial institutions, God here returns to the enforcement of moral precepts. The former are still of use to us as types, the latter still binding as laws. We have here, 1. The sacred authority by which these laws are enacted: I am the Lord your God (Lev 18:1, Lev 18:4, Lev 18:30), and I am the Lord, Lev 18:5, Lev 18:6, Lev 18:21. "The Lord, who has a right to rule all; your God, who has a peculiar right to rule you." Jehovah is the fountain of being, and therefore the fountain of power, whose we are, whom we are bound to serve, and who is able to punish all disobedience. "Your God to whom you have consented, in whom you are happy, to whom you lie under the highest obligations imaginable, and to whom you are accountable." 2. A strict caution to take heed of retaining the relics of the idolatries of Egypt, where they had dwelt, and of receiving the infection of the idolatries of Canaan, whither they were now going, Lev 18:3. Now that God was by Moses teaching them his ordinances there was aliquid dediscendum - something to be unlearned, which they had sucked in with their milk in Egypt, a country noted for idolatry: You shall not do after the doings of the land of Egypt. It would be the greatest absurdity in itself to retain such an affection for their house of bondage as to be governed in their devotions by the usages of it, and the greatest ingratitude to God, who had so wonderfully and graciously delivered them. Nay, as if governed by a spirit of contradiction, they would be in danger, even after they had received these ordinances of God, of admitting the wicked usages of the Canaanites and of inheriting their vices with their land. Of this danger they are here warned, You shall not walk in their ordinances. Such a tyrant is custom that their practices are called ordinances, and they became rivals even with God's ordinances, and God's professing people were in danger of receiving law from them. 3. A solemn charge to them to keep God's judgments, statutes, and ordinances, Lev 18:4, Lev 18:5. To this charge, and many similar ones, David seems to refer in the many prayers and professions he makes relating to God's laws in the 119th Psalm. Observe here, (1.) The great rule of our obedience - God's statutes and judgments. These we must keep to walk therein. We must keep them in our books, and keep them in our hands, that we may practise them in our hearts and lives. Remember God's commandments to do them, Psa 103:18. We must keep in them as our way to travel in, keep to them as our rule to work by, keep them as our treasure, as the apple of our eye, with the utmost care and value. (2.) The great advantage of our obedience: Which if a man do, he shall live in them, that is, "he shall be happy here and hereafter." We have reason to thank God, [1.] That this is still in force as a promise, with a very favourable construction of the condition. If we keep God's commandments in sincerity, though we come short of sinless perfection, we shall find that the way of duty is the way of comfort, and will be the way to happiness. Godliness has the promise of life, Ti1 4:8. Wisdom has said, Keep my commandments and live: and if through the Spirit we mortify the deeds of the body (which are to us as the usages of Egypt were to Israel) we shall live. [2.] That it is not so in force in the nature of a covenant as that the least transgression shall for ever exclude us from this life. The apostle quotes this twice as opposite to the faith which the gospel reveals. It is the description of the righteousness which is by the law, the man that doeth them shall live en autois - in them (Rom 10:5), and is urged to prove that the law is not of faith, Gal 3:12. The alteration which the gospel has made is in the last word: still the man that does them shall live, but not live in them; for the law could not give life, because we could not perfectly keep it; it was weak through the flesh, not in itself; but now the man that does them shall live by the faith of the Son of God. He shall owe his life to the grace of Christ, and not to the merit of his own works; see Gal 3:21, Gal 3:22. The just shall live, but they shall live by faith, by virtue of their union with Christ, who is their life.

We have here the laws concerning servitude, designed to preserve the honour of the Jewish nation as a free people, and rescued by a divine power out of the house of bondage, into the glorious liberty of God's sons, his first-born. Now the law is, I. That a native Israelite should never be made a bondman for perpetuity. If he was sold for debt, or for a crime, by the house of judgment, he was to serve but six years, and to go out the seventh; this was appointed, Exo 21:2. But if he sold himself through extreme poverty, having nothing at all left him to preserve his life, and if it was to one of his own nation that he sold himself, in such a case it is here provided, 1. That he should not serve as a bond-servant (Lev 25:39), nor be sold with the sale of a bondman (Lev 25:42); that is, "it must not be looked upon that his master that bought him had as absolute a property in him as in a captive taken in war, that might be used, sold, and bequeathed, at pleasure, as much as a man's cattle; no, he shall serve thee as a hired servant, whom the master has the use of only, but not a despotic power over." And the reason is, They are my servants, Lev 25:42. God does not make his servants slaves, and therefore their brethren must not. God had redeemed them out of Egypt, and therefore they must never be exposed to sale as bondmen. The apostle applies this spiritually (Co1 7:23), You are bought with a price, be not the servants of men, that is, "of the lusts of men, no, nor of your own lusts;" for, having become the servants of God, we must not let sin reign in our mortal bodies, Rom 6:12, Rom 6:22. 2. That while he did serve he should not be ruled with rigour, as the Israelites were in Egypt, Lev 25:43. Both his work and his usage must be such as were fitting for a son of Abraham. Masters are still required to give to their servants that which is just and equal, Col 4:1. They may be used, but must not be abused. Those masters that are always hectoring and domineering over their servants, taunting them and trampling upon them, that are unreasonable in exacting work and giving rebukes, and that rule them with a high hand, forget that their Master is in heaven; and what will they do when he rises up? as holy Job reasons with himself, Job 31:13, Job 31:14. 3. That at the year of jubilee he should go out free, he and his children, and should return to his own family, Lev 25:41. This typified our redemption from the service of sin and Satan by the grace of God in Christ, whose truth makes us free, Joh 7:32. The Jewish writers say that, for ten days before the jubilee-trumpet sounded, the servants that were to be discharged by it did express their great joy by feasting, and wearing garlands on their heads: it is therefore called the joyful sound, Psa 89:15. And we are thus to rejoice in the liberty we have by Christ. II. That they might purchase bondmen of the heathen nations that were round about them, or of those strangers that sojourned among them (except of those seven nations that were to be destroyed); and might claim a dominion over them, and entail them upon their families as an inheritance, for the year of jubilee should give no discharge to them, Lev 25:44, Lev 25:46. Thus in our English plantations the negroes only are used as slaves; how much to the credit of Christianity I shall not say. Now, 1. This authority which they had over the bondmen whom they purchased from the neighbouring nations was in pursuance of the blessing of Jacob, Gen 27:29, Let people serve thee. 2. It prefigured the bringing in of the Gentiles to the service of Christ and his church. Ask of me, and I will give thee the heathen for thy inheritance, Psa 2:8. And it is promised (Isa 61:5), Strangers shall stand and feed your flocks, and the sons of the alien shall be your vine-dressers; see Rev 2:26, Rev 2:27. The upright shall have the dominion in the morning, Psa 49:14. 3. It intimates that none shall have the benefit of the gospel jubilee but those only that are Israelites indeed, and the children of Abraham by faith: as for those that continue heathenish, they continue bondmen. See this turned upon the unbelieving Jews themselves, Gal 4:25, where Jerusalem, when she had rejected Christ, is said to be in bondage with her children. Let me only add here that, though they are not forbidden to rule their bondmen with rigour, yet the Jewish doctors say, "It is the property of mercy, and way of wisdom, that a man should be compassionate, and not make his yoke heavy upon any servant that he has." III. That if an Israelite sold himself for a servant to a wealthy proselyte that sojourned among them care should be taken that he should have the same advantages as if he had sold himself to an Israelite, and in some respects greater. 1. That he should not serve as a bondman, but as a hired servant, and not to be ruled with rigour (Lev 25:53), in thy sight, which intimated that the Jewish magistrates should particularly have an eye to him, and, if he were abused, should take cognizance of it, and redress his grievances, though the injured servant did not himself complain. Also he was to go free at the year of jubilee, Lev 25:54. Though the sons of strangers might serve them for ever, yet the sons of Israel might not serve strangers for ever; yet the servant here, having made himself a slave by his own act and deed, should not go out in the seventh year of release, but in the jubilee only. 2. That he should have this further advantage that he might be redeemed again before the year of jubilee, Lev 25:48, Lev 25:49. He that had sold himself to an Israelite might, if ever he was able, redeem himself, but his relations had no right to redeem him. "But if a man sold himself to a stranger," the Jews say, "his relations were urged to redeem him; if they did not, it was fit that he should be redeemed at the public charge," which we find done, Neh 5:8. The price of his ransom was to be computed according to the prospect of the year of jubilee (Lev 25:50-52), as in the redemption of land, Lev 25:15, Lev 25:16. The learned bishop Patrick quotes one of the Jewish rabbin for an evangelical exposition of that appointment (Lev 25:48), One of his brethren shall redeem him. "This Redeemer," says the rabbi, "is the Messiah, the Son of David." They expected this Messiah to be their Redeemer out of their captivity, and to restore them to their own land again; but we welcome him as the Redeemer who shall come to Zion, and shall turn away ungodliness from Jacob, for he shall save his people from their sins; and under this notion there were those that looked for redemption in Jerusalem.

Here we see what mischief the evil spies made by their unfair representation. We may suppose that these twelve that were impanelled to enquire concerning Canaan had talked it over among themselves before they brought in their report in public; and Caleb and Joshua, it is likely, had done their utmost to bring the rest over to be of their mind, and if they would but have agreed that Caleb, according to his pose, should have spoken for them all, as their foreman, all had been well; but the evil spies, it should seem, wilfully designed to raise this mutiny, purely in opposition to Moses and Aaron, though they could not propose any advantage to themselves by it, unless they hoped to be captains and commanders of the retreat into Egypt they were now meditating. But what came of it? Here in these verses we find those whom they studied to humour put into a vexation, and, before the end of the chapter, brought to ruin. Observe, I. How the people fretted themselves: They lifted up their voices and cried (Num 14:1); giving credit to the report of the spies rather than to the word of God, and imagining their condition desperate, they laid the reins on the neck of their passions, and could keep no manner of temper. Like foolish froward children, they fall a crying, yet know not what they cry for. It would have been time enough to cry out when the enemy had beaten up their quarters, and they had seen the sons of Anak at the gate of their camp; but those that cried when nothing hurt them deserved to have something given them to cry for. And, as if all had been already gone, they sat down and wept that night. Note, Unbelief, or distrust of God, is a sin that is its own punishment. Those that do not trust God are continually vexing themselves. The world's mourners are more than God's, and the sorrow of the world worketh death. II. How they flew in the face of their governors - murmured against Moses and Aaron, and in them reproached the Lord, Num 14:2, Num 14:3. The congregation of elders began the discontent (Num 14:1), but the contagion soon spread through the whole camp, for the children of Israel murmured. Jealousies and discontents spread like wildfire among the unthinking multitude, who are easily taught to despise dominions, and to speak evil of dignities. 1. They look back with a causeless discontent. They wish that they had died in Egypt with the first-born that were slain there, or in the wilderness with those that lately died of the plague for lusting. See the prodigious madness of unbridled passions, which make men prodigal even of that which nature accounts most dear, life itself. Never were so many months spent so pleasantly as these which they had spent since they came out of Egypt, loaded with honours, compassed with favours, and continually entertained with something or other that was surprising; and yet, as if all these things had not made it worth their while to live, they wished they had died in Egypt. And such a light opinion they had of God's tremendous judgments executed on their neighbours for their sin that they wished they had shared with them in their plagues, rather than run the hazard of making a descent upon Canaan. They wish rather to die criminals under God's justice than live conquerors in his favour. Some read it, O that we had died in Egypt, or in the wilderness! O that we might die! They wish to die, for fear of dying; and have not sense enough to reason as the poor lepers, when rather than die upon the spot they ventured into an enemy's camp, If they kill us, we shall but die, Kg2 7:4. How base were the spirits of these degenerate Israelites, who, rather than die (if it come to the worst) like soldiers on the bed of honour, with their swords in their hands, desire to die like rotten sheep in the wilderness. 2. They look forward with a groundless despair, taking it for granted (Num 14:3) that if they went on they must fall by the sword, and pretend to lay the cause of their fear upon the great care they had for their wives and children, who, they conclude, will be a prey to the Canaanites. And here is a most wicked blasphemous reflection upon God himself, as if he had brought them hither on purpose that they might fall by the sword, and that their wives and children, those poor innocents, should be a prey. Thus do they, in effect, charge that God who is love itself with the worst of malice, and eternal Truth with the basest hypocrisy, suggesting that all the kind things he had said to them, and done for them, hitherto, were intended only to decoy them into a snare, and to cover a secret design carried on all along to ruin them. Daring impudence! But what will not that tongue speak against heaven that is set on fire of hell? The devil keeps up his interest in the hearts of men by insinuating to them ill thoughts of God, as if he desired the death of sinners, and delighted in the hardships and sufferings of his own servants, whereas he knows his thoughts to us-ward (whether we know them so or no) to be thoughts of good, and not of evil, Jer 29:11. III. How they came at last to this desperate resolve, that, instead of going forward to Canaan, they would go back again to Egypt. The motion is first made by way of query only (Num 14:3): Were it not better for us to return into Egypt? But the ferment being high, and the spirits of the people being disposed to entertain any thing that was perverse, it soon ripened to a resolution, without a debate (Num 14:4): Let us make a captain and return to Egypt; and it is lamented long after (Neh 9:17) that in their rebellion they appointed a captain to return to their bondage; for they knew Moses would not be their captain in this retreat. Now, 1. It was the greatest folly in the world to wish themselves in Egypt, or to think that if they were there it would be better with them than it was. If they durst not go forward to Canaan, yet better be as they were than go back to Egypt. What did they want? What had they to complain of? They had plenty, and peace, and rest, were under a good government, had good company, had the tokens of God's presence with them, and enough to make them easy even in the wilderness, if they had but hearts to be content. But whither were they thus eager to go to better themselves? To Egypt! Had they so soon forgotten the sore bondage they were in there? Would they be again under the tyranny of their taskmasters, and at the drudgery of making brick? And, after all the plagues which Egypt had suffered for their sakes, could they expect any better treatment there than they had formerly, and not rather much worse? In how little time (not a year and a half) have they forgotten all the sighs of their bondage, and all the songs of their deliverance! Like brute-beasts, they mind only what is present, and their memories, with the other powers of reason, are sacrificed to their passions. See Psa 106:7. We find it threatened (Deu 28:68), as the completing of their misery, that they should be brought into Egypt again, and yet this is what they here wish for. Sinners are enemies to themselves; and those that walk not in God's counsels consult their own mischief and ruin. 2. It was a most senseless ridiculous thing to talk of returning thither through the wilderness. Could they expect that God's cloud would lead them or his manna attend them? And, if they did not, the thousands of Israel must unavoidably be lost and perish in the wilderness. Suppose the difficulties of conquering Canaan were as great as they imagined, those of returning to Egypt were much greater. In this let us see, (1.) The folly of discontent and impatience under the crosses of our outward condition. We are uneasy at that which is, complain of our place and lot, and we would shift; but is there any place or condition in this world that has not something in it to make us uneasy if we are disposed to be so? The way to better our condition is to get our spirits into a better frame; and instead of asking, "Were it not better to go to Egypt?" ask, "Were it not better to be content, and make the best of that which is?" (2.) The folly of apostasy from the ways of God. Heaven is the Canaan set before us, a land flowing with milk and honey; those that bring up ever so ill a report of it cannot but say that it is indeed a good land, only it is hard to get to it. Strict and serious godliness is looked upon as an impracticable thing, and this deters many who began well from going on; rather than undergo the imaginary hardships of a religious life, they run themselves upon the certain fatal consequences of a sinful course; and so they transcribe the folly of Israel, who, when they were within a step of Canaan, would make a captain, and return to Egypt.

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.

all the men of war were consumed and dead from among the people--The outbreak at Kadesh on the false report of the spies had been the occasion of the fatal decree by which God doomed the whole grown-up population to die in the wilderness [Num 14:29]; but that outbreak only filled up the measure of their iniquities. For that generation, though not universally abandoned to heathenish and idolatrous practices, yet had all along displayed a fearful amount of ungodliness in the desert, which this history only hints at obscurely, but which is expressly asserted elsewhere (Eze 20:25-26; Amo 5:25, Amo 5:27; Act 7:42-43).

Observe here, 1. That Moses taught the people all that, and that only, which God commanded him to teach them, Deu 6:1. Thus Christ's ministers are to teach his churches all that he has commanded, and neither more nor less, Mat 28:20. 2. That the end of their being taught was that they might do as they were taught (Mat 28:1), might keep God's statutes (Deu 6:2), and observe to do them, Deu 6:3. Good instructions from parents and ministers will but aggravate our condemnation if we do not live up to them. 3. That Moses carefully endeavoured to fix them for God and godliness, now that they were entering upon the land of Canaan, that they might be prepared for the comforts of that land, and fortified against the snares of it, and now that they were setting out in the world might set out well. 4. That the fear of God in the heart will be the most powerful principle of obedience: That thou mightest fear the Lord thy God, to keep all his statutes, Deu 6:2. 5. The entail of religion in a family, or country, is the best entail: it is highly desirable that not we only, but our children, and our children's children, may fear the Lord. 6. Religion and righteousness advance and secure the prosperity of any people. Fear God, and it shall be well with thee. Those that are well taught, if they do what they are taught, shall be well fed too, as Israel in the land flowing with milk and honey, Deu 6:3.