Resultados para: "Marah"

It should seem, it was with some difficulty that Moses prevailed with Israel to leave that triumphant shore on which they sang the foregoing song. They were so taken up with the sight, or with the song, or with the spoiling of the dead bodies, that they cared not to go forward, but Moses with much ado brought them from the Red Sea into a wilderness. The pleasures of our way to Canaan must not retard our progress, but quicken it, though we have a wilderness before us. Now here we are told, I. That in the wilderness of Shur they had no water, Exo 15:22. This was a sore trial to the young travellers, and a diminution to their joy; thus God would train them up to difficulties. David, in a dry and thirsty land where no water is, reaches forth towards God, Psa 63:1. II. That at Marah they had water, but it was bitter, so that though they had been three days without water they could not drink it, because it was extremely unpleasant to the taste or was likely to be prejudicial to their health, or was so brackish that it rather increased their thirst than quenched it, Exo 15:23. Note, God can embitter that to us from which we promise ourselves most satisfaction, and often does so in the wilderness of this world, that our wants and disappointments in the creature may drive us to the Creator, in whose favour alone true comfort is to be had. Now in this distress, 1. The people fretted and quarrelled with Moses, as if he had done ill by them. What shall we drink? is all their clamour, Exo 15:24. Note, The greatest joys and hopes are soon turned into the greatest griefs and fears with those that live by sense only, and not by faith. 2. Moses prayed: He cried unto the Lord, Exo 15:25. The complaints which they brought to him he brought to God, on whom, notwithstanding his elevation, Moses owned a constant dependence. Note, It is the greatest relief of the cares of magistrates and ministers, when those under their charge make them uneasy, that they may have recourse to God by prayer: he is the guide of the church's guides and to him, as the Chief Shepherd, the under-shepherds must upon all occasions apply. 3. God provided graciously for them. He directed Moses to a tree, which he cast into the waters, in consequence of which, all of a sudden, they were made sweet. Some think this wood had a peculiar virtue in it for this purpose, because it is said, God showed him the tree. God is to be acknowledged, not only in the creating of things useful for man, but in discovering their usefulness. Or perhaps this was only a sign, and not at all a means, of the cure, any more than the brazen serpent, or Elisha's casting one cruse full of salt into the waters of Jericho. Some make this tree typical of the cross of Christ, which sweetens the bitter waters of affliction to all the faithful, and enables them to rejoice in tribulation. The Jews' tradition is that the wood of this tree was itself bitter, yet it sweetened the waters of Marah; the bitterness of Christ's sufferings and death alters the property of ours. 4. Upon this occasion, God came upon terms with them, and plainly told them, now that they had got clear of the Egyptians, and had entered into the wilderness, that they were upon their good behaviour, and that according as they carried themselves so it would be well or ill with them: There he made a statute and an ordinance, and settled matters with them. There he proved them, that is, there he put them upon the trial, admitted them as probationers for his favour. In short, he tells them, Exo 15:26, (1.) What he expected from them, and that was, in one word, obedience. They must diligently hearken to his voice, and give ear to his commandments, that they might know their duty, and not transgress through ignorance; and they must take care in every thing to do that which was right in God's sight, and to keep all his statutes. They must not think, now that they were delivered from their bondage in Egypt, that they had no lord over them, but were their own masters; no, therefore they must look upon themselves as God's servants, because he had loosed their bonds, Psa 116:16; Luk 1:74, Luk 1:75. (2.) What they might then expect from him: I will put none of these diseases upon thee, that is, "I will not bring upon thee any of the plagues of Egypt." This intimates that, if they were rebellious and disobedient, the very plagues which they had seen inflicted upon their enemies should be brought upon them; so it is threatened, Deu 28:60. God's judgments upon Egypt, as they were mercies to Israel, opening the way to their deliverance, so they were warnings to Israel, and designed to awe them into obedience. Let not the Israelites think, because God had thus highly honoured them in the great things he had done for them, and had proclaimed them to all the world his favourites, that therefore he would connive at their sins and let them do as they would. No, God is no respecter of persons; a rebellious Israelite shall fare no better than a rebellious Egyptian; and so they found, to their cost, before the got to Canaan. "But, if thou wilt be obedient, thou shalt be safe and happy;" the threatening is implied only, but the promise is expressed: "I am the Lord that healeth thee, and will take care of thy comfort wherever thou goest." Note, God is the great physician. If we be kept well, it is he that keeps us; if we be made well, it is he that restores us; he is our life, and the length of our days. III. That at Elim they had good water, and enough of it, Exo 15:27. Though God may, for a time, order his people to encamp by the waters of Marah, yet that shall not always be their lot. See how changeable our condition is in this world, from better to worse, from worse to better. Let us therefore learn both how to be abased and how to abound, to rejoice as though we rejoiced not when we are full, and to weep as though we wept not when we are emptied. Here were twelve wells for their supply, one for every tribe, that they might not strive for water, as their fathers had sometimes done; and, for their pleasure, there were seventy palm-trees, under the shadow of which their great men might repose themselves. Note, God can find places of refreshment for his people even in the wilderness of this world, wells in the valley of Baca, lest they should faint in their mind with perpetual fatigue: yet, whatever our delights may be in the land of our pilgrimage, we must remember that we do but encamp by them for a time, that here we have no continuing city.

when they came to Marah, they could not drink of the waters--Following the general route of all travellers southward, between the sea and the tableland of the Tih ("valley of wandering"), Marah is almost universally believed to be what is now called Howarah, in Wady Amarah, about thirty miles from the place where the Israelites landed on the eastern shore of the Red Sea--a distance quite sufficient for their march of three days. There is no other perennial spring in the intermediate space. The water still retains its ancient character, and has a bad name among the Arabs, who seldom allow their camels to partake of it.

Here is, I. The favour of God to Moses, in trusting him with the two tables of the testimony, which, though of common stone, were far more valuable than all the precious stones that adorned the breast-plate of Aaron. The topaz of Ethiopia could not equal them, Exo 32:15, Exo 32:16. God himself, without the ministry either of man or angel (for aught that appears), wrote the ten commandments on these tables, on both their sides, some on one table and some on the other, so that they were folded together like a book, to be deposited in the ark. II. The familiarity between Moses and Joshua. While Moses was in the cloud, as in the presence-chamber, Joshua continued as near as he might, in the anti-chamber (as it were), waiting till Moses came out, that he might be ready to attend him; and though he was all alone for forty days (fed, it is likely, with manna), yet he was not weary of waiting, as the people were, but when Moses came down he came with him, and not till then. And here we are told what constructions they put upon the noise that they heard in the camp, Exo 32:17, Exo 32:18. Though Moses had been so long in immediate converse with God, yet he did not disdain to talk freely with his servant Joshua. Those whom God advances he preserves from being puffed up. Nor did he disdain to talk of the affairs of the camp. Blessed Paul was not the less mindful of the church on earth for having been in the third heavens, where he heard unspeakable words. Joshua, who was a military man, and had the command of the train-bands, feared there was a noise of war in the camp, and then he would be missed; but Moses, having received notice of it from God, better distinguished the sound, and was aware that it was the voice of those that sing. It does not however appear that he told Joshua what he knew of the occasion of their singing; for we should not be forward to proclaim men's faults: they will be known too soon. III. The great and just displeasure of Moses against Israel, for their idolatry. Knowing what to expect, he was presently aware of the golden calf, and the sport the people made with it. He saw how merry they could be in his absence, how soon he was forgotten among them, and what little thought they had of him and his return. He might justly take this ill, as an affront to himself, but this was the least part of the grievance; he resented it as an offence to God, and the scandal of his people. See what a change it is to come down from the mount of communion with God to converse with a world that lies in wickedness. In God we see nothing but what is pure and pleasant, in the world nothing but pollution and provocation. Moses was the meekest man on the earth, and yet when he saw the calf, and the dancing, his anger waxed hot. Note, It is no breach of the law of meekness to show our displeasure at the wickedness of the wicked. Those are angry and sin not that are angry at sin only, not as against themselves, but as against God. Ephesus is famous for patience, and yet cannot bear those that are evil, Rev 2:2. It becomes us to be cool in our own cause, but warm in God's. Moses showed himself very angry, both by breaking the tables and burning the calf, that he might, by these expressions of strong indignation, awaken the people to a sense of the greatness of the sin they had been guilty of, which they would have been ready to make light of if he had not thus shown his resentment, as one in earnest for their conviction. 1. To convince them that they had forfeited and lost the favour of God, he broke the tables, Exo 32:19. Though God knew of their sin, before Moses came down, yet he did not order him to leave the tables behind him, but gave them to him to take down in his hand, that the people might see how forward God was to take them into covenant with himself, and that nothing but their own sin prevented it; yet he put in into his heart, when the iniquity of Ephraim was discovered (as the expression is, Hos 7:1), to break the tables before their eyes (as it is Deu 9:17), that the sight of it might the more affect them, and fill them with confusion, when they saw what blessings they had lost. Thus, they being guilty of so notorious an infraction of the treaty now on foot, the writings were torn, even when they lay ready to be sealed. Note, The greatest sign of God's displeasure against any person or people is his taking his law from them. The breaking of the tables is the breaking of the staff of beauty and band (Zac 11:10, Zac 11:14); it leaves a people unchurched and undone. Some think that Moses sinned in breaking the tables, and observe that, when men are angry, they are in danger of breaking all God's commandments; but it rather seems to be an act of justice than of passion, and we do not find that he himself speaks of it afterwards (Deu 9:17) with any regret. 2. To convince them that they had betaken themselves to a God that could not help them, he burnt the calf (Exo 32:20), melted it down, and then filed it to dust; and, that the powder to which it was reduced might be taken notice of throughout the camp, he strewed it upon that water of which they all drank. That it might appear that an idol is nothing in the world (Co1 8:4); he reduced this to atoms, that it might be as near nothing as could be. To show that false gods cannot help their worshippers, he here showed that this could not save itself, Isa 46:1, Isa 46:2. And to teach us that all the relics of idolatry ought to be abolished, and that the names of Baalim should be taken away, the very dust to which it was ground was scattered. Filings of gold are precious (we say), and therefore are carefully gathered up; but the filings of the golden calf were odious, and must be scattered with detestation. Thus the idols of silver and gold must be cast to the moles and the bats (Isa 2:20; Isa 30:22), and Ephraim shall say, What have I to do any more with idols? His mixing this powder with their drink signified to them that the curse they had thereby brought upon themselves would mingle itself with all their enjoyments, and embitter them; it would enter into their bowels like water, and like oil into their bones. The backslider in heart shall be filled with his own ways; he shall drink as he brews. These were indeed waters of Marah.

We have here God's answer to the prayer of Moses, which sings both of mercy and judgment. It is given privately to Moses (Num 14:20-25), and then directed to be made public to the people, Num 14:26-35. The frequent repetitions of the same things in it speak these resolves to be unalterable. Let us see the particulars. I. The extremity of the sentence is receded from (Num 14:20): "I have pardoned, so as not to cut them all off at once, and disinherit them." See the power of prayer, and the delight God takes in putting an honour upon it. He designed a pardon, but Moses shall have the praise of obtaining it by prayer: it shall be done according to thy word; thus, as a prince, he has power with God, and prevails. See what countenance and encouragement God gives to our intercessions for others, that we may be public-spirited in prayer. Here is a whole nation rescued from ruin by the effectual fervent prayer of one righteous man. See how ready God is to forgive sin, and how easy to be entreated: Pardon, says Moses (Num 14:19); I have pardoned, says God, Num 14:20. David found him thus swift to show mercy, Psa 32:5. He deals not with us after our sins, Psa 103:10. II. The glorifying of God's name is, in the general, resolved upon, Num 14:21. It is said, it is sworn, All the earth shall be filled with the glory of the Lord. Moses in his prayer had shown a great concern for the glory of God. "Let me alone," says God, "to secure that effectually, and to advance it, by this dispensation." All the world shall see how God hates sin even in his own people, and will reckon for it, and yet how gracious and merciful he is, and how slow to anger. Thus when our Saviour prayed, Father, glorify thy name, he was immediately answered, I have glorified it, and will glorify it yet again, Joh 12:28. Note, Those that sincerely seek God's glory may be sure of what they seek. God having turned this prayer for the glorifying of himself into a promise, we may turn it into praise, in concert with the angels, Isa 6:3, The earth is full of his glory. III. The sin of this people which provoked God to proceed against them is here aggravated, Num 14:22, Num 14:27. It is not made worse than really it was, but is shown to be exceedingly sinful. It was an evil congregation, each bad, but altogether in congregation, very bad. 1. They tempted God - tempted his power, whether he could help them in their straits - his goodness, whether he would - and his faithfulness, whether his promise would be performed. They tempted his justice, whether he would resent their provocations and punish them or no. They dared him, and in effect challenged him, as God does the idols (Isa 41:23), to do good, or do evil. 2. They murmured against him. This is much insisted on, Num 14:27. As they questioned what he would do, so they quarrelled with him for every thing he did or had done, continually fretting and finding fault. It does not appear that they murmured at any of the laws or ordinances that God gave them (though they proved a heavy yoke), but they murmured at the conduct they were under, and the provision made for them. Note, It is much easier to bring ourselves to the external services of religion, and observe all the formalities of devotion, than to live a life of dependence upon, and submission to, the divine Providence in the course of our conversation. 3. They did this after they had seen God's miracles in Egypt and in the wilderness, Num 14:2. They would not believe their own eyes, which were witnesses for God that he was in the midst of them of a truth. 4. They had repeated the provocations ten times, that is, very often: the Jewish writers reckon this exactly the tenth time that the body of the congregation had provoked God. First, at the Red Sea, Exo 14:11. In Marah, Exo 15:23, Exo 15:24. In the wilderness of Sin, Exo 16:2. At Rephidim, Exo 17:1, Exo 17:2. The golden calf, Ex. 32. Then at Taberah. Then at Kibroth-Hattaavah, ch. 11. And so this was the tenth. Note, God keeps an account how often we repeat our provocations, and will sooner or later set them in order before us. 5. They had not hearkened to his voice, though he had again and again admonished them of their sin. IV. The sentence passed upon them for this sin. 1. That they should not see the promised land (Num 14:23), nor come into it, Num 14:30. He swore in his wrath that they should not enter into his rest, Psa 95:11. Note, Disbelief of the promise is a forfeiture of the benefit of it. Those that despise the pleasant land shall be shut out of it. The promise of God should be fulfilled to their posterity, but not to them. 2. That they should immediately turn back into the wilderness, Num 14:25. Their next remove should be a retreat. They must face about, and instead of going forward to Canaan, on the very borders of which they now were, they must withdraw towards the Red Sea again. Tomorrow turn you; that is, "Very shortly you shall be brought back to that vast howling wilderness which you are so weary of. And it is time to shift for your own safety, for the Amalekites lie in wait in the valley, ready to attack you if you march forward." Of them they had been distrustfully afraid (Num 13:29), and now with them God justly frightened them. The fear of the wicked shall come upon him. 3. That all those who had now grown up to men's estate should die in the wilderness, not all at once, but by degrees. They wished that they might die in the wilderness, and God said Amen to their passionate wish, and made their sin their ruin, snared them in the words of their mouth, and caused their own tongue to fall upon them, took them at their word, and determined that their carcases should fall in the wilderness, Num 14:28, Num 14:29, and again, Num 14:32, Num 14:35. See with what contempt they are spoken of, now that they had by their sin made themselves vile; the mighty men of valour were but carcases, when the Spirit of the Lord had departed from them. They were all as dead men. Their fathers had such a value for Canaan that they desired to have their dead bodies carried thither to be buried, in token of their dependence upon God's promise that they should have that land for a possession: but these, having despised that good land and disbelieved the promise of it, shall not have the honour to be buried in it, but shall have their graves in the wilderness. 4. That in pursuance of this sentence they should wander to and fro in the wilderness, like travellers that have lost themselves, for forty years; that is, so long as to make it full forty years from their coming out of Egypt to their entrance into Canaan, Num 14:33, Num 14:34. Thus long they were kept wandering, (1.) To answer the number of the days in which the spies were searching the land. They were content to wait forty days for the testimony of men, because they could not take God's word; and therefore justly are they kept forty years waiting for the performance of God's promise. (2.) That hereby they might be brought to repentance, and find mercy with God in the other world, whatever became of them in this. Now they had time to bethink themselves, and to consider their ways; and the inconveniences of the wilderness would help to humble them and prove them, and show them what was in their heart, Deu 8:2. Thus long they bore their iniquities, feeling the weight of God's wrath in the punishment. They were made to groan under the burden of their own sin that brought it upon them, which was too heavy for them to bear. (3.) That they might sensibly feel what a dangerous thing it is for God's covenant-people to break with him: "You shall know my breach of promise, both the causes of it, that it is procured by your sin" (for God never leaves any till they first leave him), "and the consequences of it, that it will produce your ruin; you are quite undone when you are thrown out of covenant." (4.) That a new generation might in this time be raised up, which could not be done all of a sudden. And the children, being brought up under the tokens of God's displeasure against their fathers, and so bearing their whoredoms (that is, the punishment of their sins, especially their idolatry about the golden calf, which God now remembered against them), might take warning not to tread in the steps of their fathers' disobedience. And their wandering so long in the wilderness would make Canaan at last the more welcome to them. It should seem that upon occasion of this sentence Moses penned the ninetieth Psalm, which is very apposite to the present state of Israel, and wherein they are taught to pray that since this sentence could not be reversed it might be sanctified, and they might learn to apply their hearts unto wisdom. V. The mercy that was mixed with this severe sentence. 1. Mercy to Caleb and Joshua, that though they should wander with the rest in the wilderness, yet they, and only they of all that were now above twenty years old, should survive the years of banishment, and live to enter Canaan. Caleb only is spoken of (Num 14:24), and a particular mark of honour put upon him, both, (1.) In the character given of him: he had another spirit, different from the rest of the spies, an after-spirit, which furnished him with second thoughts, and he followed the Lord fully, kept close to his duty, and went through with it, though deserted and threatened; and, (2.) In the recompence promised to him: Him will I bring in due time into the land whereinto he went. Note, [1.] It ought to be the great care and endeavour of every one of us to follow the Lord fully. We must, in a course of obedience to God's will and of service to his honour, follow him universally, without dividing, - uprightly, without dissembling, - cheerfully, without disputing, - and constantly, without declining; and this is following him fully. [2.] Those that would follow God fully must have another spirit, another from the spirit of the world, and another from what their own spirit has been. They must have the spirit of Caleb. [3.] Those that follow God fully in times of general apostasy God will own and honour by singular preservations in times of general calamity. The heavenly Canaan shall be the everlasting inheritance of those that follow the Lord fully. When Caleb is again mentioned (Num 14:30) Joshua stands with him, compassed with the same favours and crowned with the same honours, having stood with him in the same services. 2. Mercy to the children even of these rebels. They should have a seed preserved, and Canaan secured to that seed: Your little ones, now under twenty years old, which you, in your unbelief, said should be a prey, them will I bring in, Num 14:31. They had invidiously charged God with a design to ruin their children, Num 14:3. But God will let them know that he can put a difference between the guilty and the innocent, and cut them off without touching their children. Thus the promise made to Abraham, though it seemed to fail for a time, was kept from failing for evermore; and, though God chastened their transgressions with a rod, yet his loving kindness he would not utterly take away.

Still Moses urges the same subject, as loth to conclude till he had gained his point. "If thou wilt enter into life, if thou wilt enter into Canaan, a type of that life, and find it a good land indeed to thee, keep the commandments: Keep all the commandments which I command you this day; love God, and serve him with all your heart." I. Because this was the way to get and keep possession of the promised land. 1. It was the way to get possession (Deu 11:8): That you may be strong for war, and so go in and possess it. So little did they know either of hardship or hazard in the wars of Canaan that he does not say they should go in and fight for it; no, they had nothing in effect to do but go in and possess it. He does not go about to teach them the art of war, how to draw the bow, and use the sword, and keep ranks, that they might be strong, and go in and possess the land; no, but let them keep God's commandments, and their religion, while they are true to it, will be their strength, and secure their success. (2.) It was the way to keep possession (Deu 11:9): That you may prolong your days in this land that your eye is upon. Sin tends to the shortening of the days of particular persons and to the shortening of the days of a people's prosperity; but obedience will be a lengthening out of their tranquillity. II. Because the land of Canaan, into which they were going, had a more sensible dependence upon the blessing of heaven than the land of Egypt had, Deu 11:10-12. Egypt was a country fruitful enough, but it was all flat, and was watered, not as other countries with rain (it is said of Egypt, Zac 14:18, that it has no rain), but by the overflowing of the river Nile at a certain season of the year, to the improving of which there was necessary a great deal of the art and labour of the husbandman, so that in Egypt a man must bestow as much cost and pains upon a field as upon a garden of herbs. And this made them the more apt to imagine that the power of their own hands got them this wealth. But the land of Canaan was an uneven country, a land of hills and valleys, which not only gave a more pleasing prospect to the eye, but yielded a greater variety of soils for the several purposes of the husbandman. It was a land that had no great rivers in it, except Jordan, but drank water of the rain of heaven, and so, 1. Saved them a great deal of labour. While the Egyptians were ditching and guttering in the fields, up to the knees in mud, to bring water to their land, which otherwise would soon become like the heath in the wilderness, the Israelites could sit in their houses, warm and easy, and leave it to God to water their land with the former and the latter rain, which is called the river of God (Psa 65:9), perhaps in allusion to, and contempt of, the river of Egypt, which that nation was so proud of. Note, The better God has provided, by our outward condition, for our ease and convenience, the more we should abound in his service: the less we have to do for our bodies the more we should do for God and our souls. 2. So he directed them to look upwards to God, who giveth us rain form heaven and fruitful seasons (Act 14:17), and promised to be himself as the dew unto Israel, Hos 14:5. Note, (1.) Mercies bring with them the greatest comfort and sweetness when we see them coming from heaven, the immediate gifts of divine Providence. (2.) The closer dependence we have upon God the more cheerful we should be in our obedience to him. See how Moses here magnifies the land of Canaan above all other lands, that the eyes of God were always upon it, that is, they should be so, to see that nothing was wanting, while they kept close to God and duty; its fruitfulness should be not so much the happy effect of its soil as the immediate fruit of the divine blessing; this may be inferred from its present state, for it is said to be at this day, now that God has departed from it, as barren a spot of ground as perhaps any under heaven. Call it not Naomi: call it Marah. III. Because God would certainly bless them with an abundance of all good things if they would love him and serve him (Deu 11:13-15): I will give you the rain of your land in due season, so that they should neither want it when the ground called for it nor have it in excess; but they should have the former rain, which fell at seed-time, and the latter rain, which fell before the harvest, Amo 4:7. This represented all the seasonable blessings which God would bestow upon them, especially spiritual comforts, which should come as the latter and former, rain, Hos 6:3. And the earth thus watered produced, 1. Fruits for the service of man, corn and wine, and oil, Psa 104:13-15. 2. Grass for the cattle, that they also might be serviceable to man, that he might eat of them and be full, Deu 11:15. Godliness hath here the promise of the life that now is; but the favour of God shall put gladness into the heart, more than the increase of corn, and wine, and oil will. IV. Because their revolt from God to idols. would certainly be their ruin: Take heed that your hearts be not deceived, Deu 11:16, Deu 11:17. All that forsake God to set their affection upon, or pay their devotion to, any creature, will find themselves wretchedly deceived to their own destruction; and this will aggravate it that it was purely for want of taking heed. A little care would have prevented their being imposed upon by the great deceiver. To awaken them to take heed, Moses here tells them plainly that if they should turn aside to other gods, 1. They would provoke the wrath of God against them; and who knows the power of that anger? 2. Good things would be turned away from them; the heaven would withhold its rain, and then of course the earth would not yield its fruit. 3. Evil things would come upon them; they would perish quickly form off this good land. And the better the land was the more grievous it would be to perish from it. The goodness of the land would not be their security, when the badness of the inhabitants had made them ripe for ruin.

Here is, I. An account of the penman of this book; it was Solomon, for no other son of David was king of Jerusalem; but he conceals his name Solomon, peaceable, because by his sin he had brought trouble upon himself and his kingdom, had broken his peace with God and lost the peace of his conscience, and therefore was no more worthy of that name. Call me not Solomon, call me Marah, for, behold, for peace I had great bitterness. But he calls himself, 1. The preacher, which intimates his present character. He is Koheleth, which comes from a word which signifies to gather; but it is of a feminine termination, by which perhaps Solomon intends to upbraid himself with his effeminacy, which contributed more than any thing to his apostasy; for it was to please his wives that he set up idols, Neh 13:26. Or the word soul must be understood, and so Koheleth is, (1.) A penitent soul, or one gathered, one that had rambled and gone astray like a lost sheep, but was now reduced, gathered in from his wanderings, gathered home to his duty, and come at length to himself. The spirit that was dissipated after a thousand vanities is now collected and made to centre in God. Divine grace can make great sinners great converts, and renew even those to repentance who, after they had known the way of righteousness, turned aside from it, and heal their backslidings, though it is a difficult case. It is only the penitent soul that God will accept, the heart that is broken, not the head that is bowed down like a bulrush only for a day, David's repentance, not Ahab's. And it is only the gathered soul that is the penitent soul, that comes back from its by-paths, that no longer scatters its way to the strangers (Jer 3:13), but is united to fear God's name. Out of the abundance of the heart the mouth will speak, and therefore we have here the words of the penitent, and those published. If eminent professors of religion fall into gross sin, they are concerned, for the honour of God and the repairing of the damage they have done to his kingdom, openly to testify their repentance, that the antidote may be administered as extensively as the poison. (2.) A preaching soul, or one gathering. Being himself gathered to the congregation of saints, out of which he had by his sin thrown himself, and being reconciled to the church, he endeavours to gather others to it that had gone astray like him, and perhaps were led astray by his example. He that has done any thing to seduce his brother ought to do all he can to restore him. Perhaps Solomon called together a congregation of his people, as he had done at the dedication of the temple (Kg1 8:2), so now at the rededicating of himself. In that assembly he presided as the people's mouth to God in prayer (Ecc 1:12); in this as God's mouth to them in preaching. God by his Spirit made him a preacher, in token of his being reconciled to him; a commission is a tacit pardon. Christ sufficiently testifies his forgiving Peter by committing his lambs and sheep to his trust. Observe, Penitents should be preachers; those that have taken warning themselves to turn and live should give warning to others not to go on and die. When thou art converted strengthen thy brethren. Preachers must be preaching souls, for that only is likely to reach to the heart that comes from the heart. Paul served God with his spirit in the gospel of his Son, Rom 1:9. 2. The son of David. His taking this title intimates, (1.) That he looked upon it as a great honour to be the son of so good a man, and valued himself very much upon it. (2.) That he also looked upon it as a great aggravation of his sin that he had such a father, who had given him a good education and put up many a good prayer for him; it cuts him to the heart to think that he should be a blemish and disgrace to the name and family of such a one as David. It aggravated the sin of Jehoiakim that he was the son of Josiah, Jer 22:15-17. (3.) That his being the son of David encouraged him to repent and hope for mercy, for David had fallen into sin, by which he should have been warned not to sin, but was not; but David repented, and therein he took example from him and found mercy as he did. Yet this was not all; he was that son of David concerning whom God had said that though he would chasten his transgression with the rod, yet he would not break his covenant with him, Psa 89:34. Christ, the great preacher, was the Son of David. 3. King of Jerusalem. This he mentions, (1.) As that which was a very great aggravation of his sin. He was a king. God had done much for him, in raising him to the throne, and yet he had so ill requited him; his dignity made the bad example and influence of his sin the more dangerous, and many would follow his pernicious ways; especially as he was king of Jerusalem, the holy city, where God's temple was, and of his own building too, where the priests, the Lord's ministers, were, and his prophets who had taught him better things. (2.) As that which might give some advantage to what he wrote, for where the word of a king is there is power. He thought it no disparagement to him, as a king, to be a preacher; but the people would regard him the more as a preacher because he was a king. If men of honour would lay out themselves to do good, what a great deal of good might they do! Solomon looked as great in the pulpit, preaching the vanity of the world, as in his throne of ivory, judging. The Chaldee-paraphrase (which, in this book, makes very large additions to the text, or comments upon it, all along) gives this account of Solomon's writing this book, That by the spirit of prophecy he foresaw the revolt of the ten tribes from his son, and, in process of time, the destruction of Jerusalem and the house of the sanctuary, and the captivity of the people, in the foresight of which he said, Vanity of vanities, all is vanity; and to that he applies many passages in this book. II. The general scope and design of the book. What is it that this royal preacher has to say? That which he aims at is, for the making of us truly religious, to take down our esteem of and expectation from the things of this world. In order to this, he shows, 1. That they are all vanity, Ecc 1:2. This is the proposition he lays down and undertakes to prove: Vanity of vanities, all is vanity. It was no new text; his father David had more than once spoken to the same purport. The truth itself here asserted is, that all is vanity, all besides God and considered as abstract from him, the all of this world, all worldly employments and enjoyments, the all that is in the world (Jo1 2:16), all that which is agreeable to our senses and to our fancies in this present state, which gains pleasure to ourselves or reputation with others. It is all vanity, not only in the abuse of it, when it is perverted by the sin of man, but even in the use of it. Man, considered with reference to these things, is vanity (Psa 39:5, Psa 39:6), and, if there were not another life after this, were made in vain (Psa 89:47); and those things, considered in reference to man (whatever they are in themselves), are vanity. They are impertinent to the soul, foreign, and add nothing to it; they do not answer the end, nor yield any true satisfaction; they are uncertain in their continuance, are fading, and perishing, and passing away, and will certainly deceive and disappoint those that put a confidence in them. Let us not therefore love vanity (Psa 4:2), nor lift up our souls to it (Psa 24:4), for we shall but weary ourselves for it, Heb 2:13. It is expressed here very emphatically; not only, All is vain, but in the abstract, All is vanity; as if vanity were the proprium quarto modo - property in the fourth mode, of the things of this world, that which enters into the nature of them. The are not only vanity, but vanity of vanities, the vainest vanity, vanity in the highest degree, nothing but vanity, such a vanity as is the cause of a great deal of vanity. And this is redoubled, because the thing is certain and past dispute, it is vanity of vanities. This intimates that the wise man had his own heart fully convinced of and much affected with this truth, and that he was very desirous that others should be convinced of it and affected with it, as he was, but that he found the generality of men very loth to believe it and consider it (Job 33:14); it intimates likewise that we cannot comprehend and express the vanity of this world. But who is it that speaks thus slightly of the world? Is it one that will stand to what he says? Yes, he puts his name to it - saith the preacher. Is it one that was a competent judge? Yes, as much as ever any man was. Many speak contemptuously of the world because they are hermits, and know it not, or beggars, and have it not; but Solomon knew it. He had dived into nature's depths (Kg1 4:33), and he had it, more of it perhaps than ever any man had, his head filled with its notions and his belly with its hidden treasures (Psa 17:14), and he passes this judgment on it. But did he speak as one having authority? Yes, not only that of a king, but that of a prophet, a preacher; he spoke in God's name, and was divinely inspired to say it. But did he not say it in his haste, or in a passion, upon occasion of some particular disappointment? No; he said it deliberately, said it and proved it, laid it down as a fundamental principle, on which he grounded the necessity of being religious. And, as some think, one main thing he designed was to show that the everlasting throne and kingdom which God had by Nathan promised to David and his seed must be of another world; for all things in this world are subject to vanity, and therefore have not in them sufficient to answer the extent of that promise. If Solomon find all to be vanity, then the kingdom of the Messiah must come, in which we shall inherit substance. 2. That they are insufficient to make us happy. And for this he appeals to men's consciences: What profit has a man of all the pains he takes? Ecc 1:3. Observe here, (1.) The business of this world described. It is labour; the word signifies both care and toil. It is work that wearies men. There is a constant fatigue in worldly business. It is labour under the sun; that is a phrase peculiar to this book, where we meet with it twenty-eight times. There is a world above the sun, a world which needs not the sun, for the glory of God is its light, where there is work without labour and with great profit, the work of angels; but he speaks of the work under the sun, the pains of which are great and the gains little. It is under the sun, under the influence of the sun, by its light and in its heat; as we have the benefit of the light of the day, so we have sometimes the burden and heat of the day (Mat 20:12), and therefore in the sweat of our face we eat bread. In the dark and cold grave the weary are at rest. (2.) The benefit of that business enquired into: What profit has a man of all that labour? Solomon says (Pro 14:23), In all labour there is profit; and yet here he denies that there is any profit. As to our present condition in the world, it is true that by labour we get that which we call profit; we eat the labour of our hands; but as the wealth of the world is commonly called substance, and yet it is that which is not (Pro 22:5), so it is called profit, but the question is whether it be really so or no. And here he determines that it is not, that it is not a real benefit, that it is not a remaining benefit. In short, the wealth and pleasure of this world, if we had ever so much of them, are not sufficient to make us happy, nor will they be a portion for us. [1.] As to the body, and the life that now is, What profit has a man of all his labour? A man's life consists not in an abundance, Luk 12:15. As goods are increased care about them is increased, and those are increased that eat of them, and a little thing will embitter all the comfort of them; and then what profit has a man of all his labour? Early up, and never the nearer. [2.] As to the soul, and the life that is to come, we may much more truly say, What profit has a man of all his labour? All he gets by it will not supply the wants of the soul, nor satisfy its desires, will not atone for the sin of the soul, nor cure its diseases, nor contervail the loss of it; what profit will they be of to the soul in death, in judgment, or in the everlasting state? The fruit of our labour in heavenly things is meat that endures to eternal life, but the fruit of our labour for the world is only meat that perishes.

Babylon, now doomed to ruin, is here justly upbraided with her pride, luxury, and security, in the day of her prosperity, and the confidence she had in her own wisdom and forecast, and particularly in the prognostications and counsels of the astrologers. These things are mentioned both to justify God in bringing these judgments upon her and to mortify her, and put her to so much the greater shame, under these judgments; for, when God comes forth to take vengeance, glory belongs to him, but confusion to the sinner. I. The Babylonians are here upbraided with their pride and haughtiness, and the great conceit they had of themselves, because of their wealth and power, and the vast extent of their dominion; it was the language both of the government and of the body of the people: Thou sayest in thy heart (and God, who searches all hearts, can tell men what they say there, though they never speak it out) I am, and none else besides me, Isa 47:8, Isa 47:10. The repetition of this part of the charge intimates that they said it often, and that it was very offensive to God. It is the very word that God has often said concerning himself, I am, and none else besides me, denoting his self-existence, his infinite and incomparable perfections, and his sole supremacy. All this Babylon pretends to; and no wonder if she that assumed a power to make what gods and goddesses she pleased for the people to worship made herself one among the rest. It is presumption to say of any creature, "It is, and there is not its like, there is none besides it" (for creatures stand very nearly upon a level with one another); but it is insufferable arrogance for any to say so of themselves, and an evidence of their self-ignorance. II. They are upbraided with their luxury and love of ease (Isa 47:8): "Thou that art given to pleasures, art a slave to them, art in them as in thy element, and, that thou mayest enjoy them without disturbance or interruption, dwellest carelessly and layest nothing to heart." Great wealth and plenty are great temptations to sensuality, and, where there is fulness of bread, there is commonly abundance of idleness. But if those that are given to pleasures, and dwell carelessly, would but hear this, that for all these things God will bring them into judgment, it would be a damp to their mirth, an allay to their pleasure, and would find them something to be in care about. III. They are upbraided with their carnal security and their vain confidence of the perpetuity of their pomps and pleasures. This is much insisted on here. Observe, 1. The cause of their security. They thought themselves safe and out of danger, not because they were ignorant of the uncertainty of all earthly enjoyments and the inevitable fate that attends states and kingdoms as well as particular persons, but because they did not lay this to heart, did not apply it to themselves, nor give it a due consideration. They lulled themselves asleep in ease and pleasure, and dreamt of nothing else but that tomorrow should be as this day, and much more abundant. They did not remember the latter end of it - the latter end of their prosperity, that it is a fading flower, and will wither - the latter end of their iniquity, that it will be bitterness, that they day will come when their injustice and oppression must be reckoned for and punished. She did not remember her latter end (so some read it); she forgot that her day would come to fall and what would be in the end hereof. It was the ruin of Jerusalem (Lam 1:9) that she remembered not her last end, therefore she came down wonderfully; and it was Babylon's ruin too. The children of men are easy, and think themselves safe, in their sinful ways, only because they never think of death, and judgment, and their future state. 2. The ground of their security. They trusted in their wickedness and in their wisdom, Isa 47:10. (1.) Their power and wealth, which they had gotten by fraud and oppression, were their confidence: Thou hast trusted in thy wickedness, As Doeg. Psa 52:7. Many have so debauched their own consciences, and have got to such a pitch of daring wickedness, that they stick at nothing; and this they trust to carry them through those difficulties which embarrass men who make conscience of what they say and do. They doubt not but they shall be too hard for all their enemies, because they dare lie, and kill, and forswear themselves, and do any thing for their interest. Thus they trust in their wickedness to secure them, which is the only thing that will ruin them. (2.) Their policy and craft, which they called their wisdom, were their confidence. They thought they could outwit all mankind, and therefore might set all their enemies at defiance. But their wisdom and knowledge perverted them, and turned them out of the way, made them forget themselves, and the preparation necessary to be made for hereafter. 3. The expressions of their security. Three things this proud and haughty monarchy said, in her security: - (1.) "I shall be a lady for ever," Isa 47:7. She looked upon the patent of her honour to be not merely during the pleasure of the sovereign Lord, the fountain of honour, or during her own good behaviour, but to be perpetual to the present generation and their heirs and successors for ever. She was not only proud that she was a lady, but confident that she should be a lady for ever. Thus the New Testament Babylon says, I sit as a queen, and shall see no sorrow, Rev 18:7. Those ladies mistake themselves, and consider not their latter end, who think they shall be ladies for ever; for death will shortly lay their honour with them in the dust. Saints will be saints for ever, but lords and ladies will not be so for ever. (2.) "I shall not sit as a widow, in solitude and sorrow, shall never lose the power and wealth I am thus wedded to; the monarchy shall never want a monarch to espouse and protect it, and be a husband to the state; nor shall I know the loss of children," Isa 47:8. She was as confident of the continuance of the numbers of her people as of the dignity of her prince, and had no fear of being either deposed or depopulated. Those that are in the height of prosperity are apt to fancy themselves out of the reach of adverse fate. (3.) "No one sees me when I do amiss, and therefore there will be none to call me to an account," Isa 47:10. It is common for sinners to promise themselves impunity, because they promise themselves secrecy, in their wicked ways. They trust to their wicked arts and designs to stand them in stead, because they think they have carried them on so plausibly that none can discern the wickedness and deceit of them. 4. The punishment of their security. It shall be their ruin; and it will be, (1.) A complete ruin; and it will be, (1.) A complete ruin, the ruin of all their comforts and confidences: "These two things shall come upon thee (the very two things that thou didst set at defiance), loss of children and widowhood, Isa 47:9. Both thy princes and thy people shall be cut off, so that thou shalt be no more a government, no more a nation." Note, God often brings upon secure sinners those very mischiefs which they least feared and thought themselves in least danger of. "They shall come upon thee in their perfection, with all their aggravating circumstances and without any thing to allay or mitigate them." Afflictions to God's children are not afflictions in perfection. Widowhood is not to them a calamity in perfection, for they have this to comfort themselves with, that their Maker is their husband; loss of children is not, for he is better to them than ten sons. But on his enemies they come in perfection. Widowhood and loss of children are either of them great griefs, but both together great indeed. Naomi thinks she may well be called Marah when she is left both of her sons and of her husband (Rut 1:5); and yet on her these evils did not come in perfection, for she had two daughters-in-law left, that were comforts to her. But on Babylon they come in perfection; she has no comfort remaining. (2.) It will be a sudden and surprising ruin. The evil shall come in one day, nay, in a moment, which will make it much the more terrible, especially to those that were so very secure. "Evil shall come upon thee (Isa 47:11) and thou shalt have neither time nor way to provide against it, or to prepare for it; for thou shalt not know whence it rises, and therefore shalt not know where to stand upon thy guard." Thou shalt not know the morning thereof; so the Hebrew phrase is. We know just when and where the day will break and the sun rise, but we know not what the day, when it comes, will bring forth, nor when or where trouble will arise; perhaps the storm may come from that point of the compass which we little thought of. Babylon pretended to great wisdom and knowledge (Isa 47:10), but with all her knowledge she cannot foresee, nor with all her wisdom prevent, the ruin threatened: "Desolation shall come upon thee suddenly, as a thief in the night, which thou shalt not know, that is, which thou little thoughtest of." Fair warning was indeed given them, by Isaiah and other prophets of the Lord, of this desolation; but they slighted that notice, and would give no credit to it, and therefore justly is it so ordered that they should have no other notice of it, but that partly through their own security, and partly through the swiftness and subtlety of the enemy, when it came it should be a perfect surprise to them. Those that slight the warnings of the written word, let them not expect any other premonitions. (3.) It will be an irresistible ruin, and such as they will have no fence against: "Mischief shall come upon thee so suddenly that thou shalt have no time to turn thee in, so strongly that thou shalt not be able to make head against it and to put it off and save thyself." There is no opposing the judgments of God when they come with commission. Babylon herself, with all her wealth, and power, and multitude, is not able to put off the mischief that comes. IV. They are upbraided with their divinations, their magical and astrological arts and sciences, which the Chaldeans, above any other nation, were notorious for, and from them other nations borrowed all their learning of that kind. 1. This is here spoken of as one of their provoking sins, which would bring the judgments of God upon them, Isa 47:9. "These evils shall come upon thee to punish thee for the multitude of thy sorceries, and the great abundance of thy enchantments." Witchcraft is a sin in its own nature exceedingly heinous; it is giving that honour to the devil which is due to God only, making God's enemy our guide and the father of lies our oracle. In Babylon it was a national sin, and had the protection and countenance of the government; conjurors, for aught that appears, were their privy counsellors and prime ministers of state. And shall not God visit for these things? Observe what a multitude, what a great abundance, of sorceries and enchantments there were among them. Such a bewitching sin this was that when it was once admitted it spread like wildfire, and they never knew any end of it; the deceived and the deceivers both increased strangely. 2. It is here spoken of as one of their vain confidences, which they relied much upon, but should be deceived in, for it would not serve so much as to give them notice of the judgments coming, much less to guard against them. (1.) They are here upbraided with the mighty pains they had taken about their sorceries and enchantments: Thou hast laboured in them from thy youth, Isa 47:12. They trained up their young men in these studies, and those that applied themselves to them were indefatigable in their labours about them - reading books, making observations, trying experiments. Well, let them stand up now with their enchantments, and try their skill in the critical moment. Let them make a stand, if they can, in opposition to the invading enemy; let them stand to offer their service to their country; but to what purpose? "Thou art wearied in the multitude of thy counsels of this kind (Isa 47:13); thou hast advised with them all, but hast received no satisfaction from them; the different schemes they have erected, and the different judgments they have given, have but increased thy perplexity and tired thee out." In the multitude of such counsellors there is no safety. (2.) They are upbraided with the variety they had of such kinds of people among them, Isa 47:13. They had their astrologers, or viewers of the heavens, that did not consider them, as David, to behold the wisdom and power of God in them; but, under pretence of foretelling future events by them, they viewed the heavens and forgot him that made them and set their dominion on the earth (Job 38:33), and has himself dominion over them, for he rides on the heavens. They had their star-gazers, who by the motions of the stars, their conjunctions and oppositions, read the doom of states and kingdoms. They had their monthly prognosticators, their almanac-makers, that told what weather it should be or what news they should have each month. The great stock they had of these was what they valued themselves much upon; but they were all cheats, and their art was a sham. I confess I see not how the judicial astrology which some now pretend to, by the rules of which they undertake to prophecy concerning things to come, can be distinguished from that of the Chaldeans, nor therefore how it can escape the censure and contempt which this text lays that under; yet I fear there are some who study their almanacs, and regard them and their prognostications, more than their Bibles and the prophecies there. (3.) They are upbraided with the utter inability and insufficiency of all these pretenders to do them any kindness in the day of their distress. Let them see whether with the help of their enchantments they can prevail against their enemies, or profit themselves, inspirit their own forces or dispirit those that come against them, Isa 47:12. Let them see what service those can do them who make a trade of divination: "Let them stand up, and either by their power save thee from these evils that are coming upon thee or by their foresight make such a discovery of them beforehand that thou mayest by needful precautions save thyself;" as Elisha, by notifying to the king of Israel the motions of the Syrian army, enabled him to save himself, not once nor twice, Kg2 6:10. This baffling of the diviners was literally fulfilled when, the night that Babylon was taken and Belshazzar slain, all his astrologers, soothsayers, and wise men, were quite nonplussed with the handwriting on the wall that pronounced the fatal sentence, Dan 5:8. (4.) They are upbraided with the fall of the wise men themselves in the common ruin, Isa 47:14. Those are unlikely to stand their friends in any stead who cannot secure themselves; they are as stubble at the best, worthless and useless, and they shall be as stubble before a consuming fire. The Persians, to make room for their own wise men, will cut off those of Babylon; that fire shall burn them, and they shall not deliver themselves from the power of the flame. Those can expect no other than to be devoured by their sins make themselves fuel to a devouring fire. When God kindles a fire among them it shall not be a coal to warm at, and a fire to sit before, but a coal to burn them. Or, rather, it denotes that they shall be utterly consumed by the judgments of God, burnt quite to ashes, and there shall not remain one live coal to do any body any service; for when God judges he will overcome. (5.) They are upbraided with their merchants, and those they dealt with (Isa 47:15), such as they dealt with from their youth, either, [1.] In a way of consultation. These astrologers, that dealt in the black art, they always loved to be dealing with, and they were in effect their merchants; fortune-telling was one of the best trades in Babylon, and those that followed that trade probably lived as splendidly and got as much money as the richest merchants; yet, when some of them were devoured, others fled their country, every one to his quarter, and there was none to save Babylon. Miserable comforters are they all. Or, [2.] In a way of commerce. As their astrologers, with whom they had laboured, failed them, so did their merchants; they took care to secure their own effects, and then valued not what became of Babylon. They wandered every one to his own quarter; each man shifted for his own safety, but none would offer to lend a helping hand, no, not to a city by which they had got so much money. Every one was for himself, but few for his friends. The New Testament Babylon is lamented by the merchants that were made rich by her, but they very prudently stand afar off to lament her (Rev 18:15), not willing to attempt any thing for her succour. Happy are those who by faith and prayer deal with one that will be a very present help in time of trouble!

We observe here, very much to our satisfaction, I. That Daniel was a favourite with the prince of the eunuchs (Dan 1:9), as Joseph was with the keeper of the prison; he had a tender love for him. No doubt Daniel deserved it, and recommended himself by his ingenuity and sweetness of temper (he was greatly beloved, Dan 9:23); and yet it is said here that it was God that brought him into favour with the prince of the eunuchs, for every one does not meet with acceptance according to his merits. Note, The interest which we think we make for ourselves we must acknowledge to be God's gift, and must ascribe to him the glory of it. Whoever are in favour, it is God that has brought them into favour; and it is by him that they find good understanding. Herein was again verified That work (Psa 106:46), He made them to be pitied of all those that carried them captives. Let young ones know that the way to be acceptable is to be tractable and dutiful. II. That Daniel was still firm to his religion. They had changed his name, but they could not change his nature. Whatever they pleased to call him, he still retained the spirit of an Israelite indeed. He would apply his mind as closely as any of them to his books, and took pains to make himself master of the learning and tongue of the Chaldeans, but he was resolved that he would not defile himself with the portion of the king's meat, he would not meddle with it, nor with the wine which he drank, Dan 1:8. And having communicated his purpose, with the reasons of it, to his fellows, they concurred in the same resolution, as appears, Dan 1:11. This was not out of sullenness, or peevishness, or a spirit of contradiction, but from a principle of conscience. Perhaps it was not in itself unlawful for them to eat of the king's meat or to drink of his wine. But, 1. They were scrupulous concerning the meat, lest it should be sinful. Sometimes such meat would be set before them as was expressly forbidden by their law, as swine's flesh; or they were afraid lest it should have been offered in sacrifice to an idol, or blessed in the name of an idol. The Jews were distinguished from other nations very much by their meats (Lev 11:45, Lev 11:46), and these pious young men, being in a strange country, thought themselves obliged to keep up the honour of their being a peculiar people. Though they could not keep up their dignity as princes, they would not lose it as Israelites; for on that they most valued themselves. Note, When God's people are in Babylon they have need to take special care that they partake not in her sins. Providence seemed to lay this meat before them; being captives they must eat what they could get and must not disoblige their masters; yet, if the command be against it, they must abide by that. Though Providence says, Kill and eat, conscience says, Not so, Lord, for nothing common or unclean has come into my mouth. 2. They were jealous over themselves, lest, though it should not be sinful in itself, it should be an occasion of sin to them, lest, by indulging their appetites with these dainties, they should grow sinful, voluptuous, and in love with the pleasures of Babylon. They had learned David's prayer, Let me not eat of their dainties (Psa 141:4), and Solomon's precept, Be not desirous of dainties, for they are deceitful meat (Pro 23:3), and accordingly they form their resolution. Note, It is very much the praise of all, and especially of young people, to be dead to the delights of sense, not to covet them, not to relish them, but to look upon them with indifference. Those that would excel in wisdom and piety must learn betimes to keep under the body and bring it into subjection. 3. However, they thought it unseasonable now, when Jerusalem was in distress, and they themselves were in captivity. They had no heart to drink wine in bowls, so much were they grieved for the affliction of Joseph. Though they had royal blood in their veins, yet they did not think it proper to have royal dainties in their mouths when they were thus brought low. Note, It becomes us to be humble under humbling providences. Call me not Naomi; call me Marah. See the benefit of affliction; by the account Jeremiah gives of the princes and great men now at Jerusalem it appears that they were very corrupt and wicked, and defiled themselves with things offered to idols, while these young gentlemen that were in captivity would not defile themselves, no, not with their portion of the king's meat. How much better is it with those that retain their integrity in the depths of affliction than with those that retain their iniquity in the heights of prosperity! Observe, The great thing that Daniel avoided was defiling himself with the pollutions of sin; that is the thing we should be more afraid of than of any outward trouble. Daniel, having taken up this resolution, requested of the prince of the eunuchs that he might not defile himself, not only that he might not be compelled to do it, but that he might not be tempted to do it, that the bait might not be laid before him, that he might not see the portion appointed him of the king's meat, nor look upon the wine when it was red. It will be easier to keep the temptation at a distance than to suffer it to come near and then be forced to put a knife to our throat. Note, We cannot better improve our interest in any with whom we have found favour than by making use of them to keep us from sin. III. That God wonderfully owned him herein. When Daniel requested that he might have none of the king's meat or wine set before him the prince of the eunuchs objected that, if he and his fellows were not found in as good case as any of their companions, he should be in danger of having anger and of losing his head, Dan 1:10. Daniel, to satisfy him that there would be no danger of any bad consequence, desires the matter might be put to a trial. He applies himself further to the under-officer, Melzar, or the steward: "Prove us for ten days; during that time let us have nothing but pulse to eat, nothing but herbs and fruits, or parched peas or lentils, and nothing but water to drink, and see how we can live upon that, and proceed accordingly," Dan 1:13. People will not believe the benefit of abstemiousness and a spare diet, nor how much it contributes to the health of the body, unless they try it. Trial was accordingly made. Daniel and his fellows lived for ten days upon pulse and water, hard fare for young men of genteel extraction and education, and which one would rather expect they should have indented against than petitioned for; but at the end of the ten days they were compared with the other children, and were found fairer and fatter in flesh, of a more healthful look and better complexion, than all those who did eat the portion of the king's meat, Dan 1:15. This was in part a natural effect of their temperance, but it must be ascribed to the special blessing of God, which will make a little to go a great way, a dinner of herbs better than a stalled ox. By this it appears that man lives not by bread alone; pulse and water shall be the most nourishing food if God speak the word. See what it is to keep ourselves pure from the pollutions of sin; it is the way to have that comfort and satisfaction which will be health to the navel and marrow to the bones, while the pleasures of sin are rottenness to the bones. IV. That his master countenanced him. The steward did not force them to eat against their consciences, but, as they desired, gave them pulse and water (Dan 1:16), the pleasures of which they enjoyed, and we have reason to think were not envied the enjoyment. Here is a great example of temperance and contentment with mean things; and (as Epicurus said) "he that lives according to nature will never be poor, but he that lives according to opinion will never be rich." This wonderful abstemiousness of these young men in the days of their youth contributed to the fitting of them, 1. For their eminent services. Hereby they kept their minds clear and unclouded, and fit for contemplation, and saved for the best employments a great deal both of time and thought; and thus they prevented those diseases which indispose men for the business of age that owe their rise to the intemperances of youth. 2. For their eminent sufferings. Those that had thus inured themselves to hardship, and lived a life of self-denial and mortification, could the more easily venture upon the fiery furnace and the den of lions, rather than sin against God.

fountain--an image of the heart: as the aperture (so the Greek for "place" is literally) of the fountain is an image of man's mouth. The image here is appropriate to the scene of the Epistle, Palestine, wherein salt and bitter springs are found. Though "sweet" springs are sometimes found near, yet "sweet and bitter" (water) do not flow "at the same place" (aperture). Grace can make the same mouth that "sent forth the bitter" once, send forth the sweet for the time to come: as the wood (typical of Christ's cross) changed Marah's bitter water into sweet.

The symbolizers interpret the star fallen from heaven as a chief minister (ARIUS, according to BULLINGER, BENGEL, and others; or some future false teacher, if, as is more likely, the event be still future) falling from his high place in the Church, and instead of shining with heavenly light as a star, becoming a torch lit with earthly fire and smouldering with smoke. And "wormwood," though medicinal in some cases, if used as ordinary water would not only be disagreeable to the taste, but also fatal to life: so "heretical wormwood changes the sweet Siloas of Scripture into deadly Marahs" [WORDSWORTH]. Contrast the converse change of bitter Marah water into sweet, Exo 15:23. ALFORD gives as an illustration in a physical point of view, the conversion of water into firewater or ardent spirits, which may yet go on to destroy even as many as a third of the ungodly in the latter days.