Resultados para: "Mediator"

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

Here we see what Eve's parley with the tempter ended in. Satan, at length, gains his point, and the strong-hold is taken by his wiles. God tried the obedience of our first parents by forbidding them the tree of knowledge, and Satan does, as it were, join issue with God, and in that very thing undertakes to seduce them into a transgression; and here we find how he prevailed, God permitting it for wise and holy ends. I. We have here the inducements that moved them to transgress. The woman, being deceived by the tempter's artful management, was ringleader in the transgression, Ti1 2:14. She was first in the fault; and it was the result of her consideration, or rather her inconsideration. 1. She saw no harm in this tree, more than in any of the rest. It was said of all the rest of the fruit-trees with which the garden of Eden was planted that they were pleasant to the sight, and good for food, Gen 2:9. Now, in her eye, this was like all the rest. It seemed as good for food as any of them, and she saw nothing in the colour of its fruit that threatened death or danger; it was as pleasant to the sight as any of them, and therefore, "What hurt could it do them? Why should this be forbidden them rather than any of the rest?" Note, When there is thought to be no more harm in forbidden fruit than in other fruit sin lies at the door, and Satan soon carries the day. Nay, perhaps it seemed to her to be better for food, more grateful to the taste, and more nourishing to the body, than any of the rest, and to her eye it was more pleasant than any. We are often betrayed into snares by an inordinate desire to have our senses gratified. Or, if it had nothing in it more inviting than the rest, yet it was the more coveted because it was prohibited. Whether it was so in her or not, we find that in us (that is, in our flesh, in our corrupt nature) there dwells a strange spirit of contradiction. Nitimur in vetitum - We desire what is prohibited. 2. She imagined more virtue in this tree than in any of the rest, that it was a tree not only not to be dreaded, but to be desired to make one wise, and therein excelling all the rest of the trees. This she saw, that is, she perceived and understood it by what the devil had said to her; and some think that she saw the serpent eat of that tree, and that he told her he thereby had gained the faculties of speech and reason, whence she inferred its power to make one wise, and was persuaded to think, "If it made a brute creature rational, why might it not make a rational creature divine?" See here how the desire of unnecessary knowledge, under the mistaken notion of wisdom, proves hurtful and destructive to many. Our first parents, who knew so much, did not know this - that they knew enough. Christ is a tree to be desired to make one wise, Col 2:3; Co1 1:30. Let us, by faith, feed upon him, that we may be wise to salvation. In the heavenly paradise, the tree of knowledge will not be a forbidden tree; for there we shall know as we are known. Let us therefore long to be there, and, in the mean time, not exercise ourselves in things too high or too deep for us, nor covet to be wise above what is written. II. The steps of the transgression, not steps upward, but downward towards the pit - steps that take hold on hell. 1. She saw. She should have turned away her eyes from beholding vanity; but she enters into temptation, by looking with pleasure on the forbidden fruit. Observe, A great deal of sin comes in at the eyes. At these windows Satan throws in those fiery darts which pierce and poison the heart. The eye affects the heart with guilt as well as grief. Let us therefore, with holy Job, make a covenant with our eyes, not to look on that which we are in danger of lusting after, Pro 23:31; Mat 5:28. Let the fear of God be always to us for a covering of the eyes, Gen 20:16. 2. She took. It was her own act and deed. The devil did not take it, and put it into her mouth, whether she would or no; but she herself took it. Satan may tempt, but he cannot force; may persuade us to cast ourselves down, but he cannot cast us down, Mat 4:6. Eve's taking was stealing, like Achan's taking the accursed thing, taking that to which she had no right. Surely she took it with a trembling hand. 3. She did eat. Perhaps she did not intend, when she looked, to take, nor, when she took, to eat; but this was the result. Note, The way of sin is downhill; a man cannot stop himself when he will. The beginning o it is as the breaking forth of water, to which it is hard to say, "Hitherto thou shalt come and no further." Therefore it is our wisdom to suppress the first emotions of sin, and to leave it off before it be meddled with. Obsta principiis - Nip mischief in the bud. 4. She gave also to her husband with her. It is probable that he was not with her when she was tempted (surely, if he had, he would have interposed to prevent the sin), but came to her when she had eaten, and was prevailed upon by her to eat likewise; for it is easier to learn that which is bad than to teach that which is good. She gave it to him, persuading him with the same arguments that the serpent had used with her, adding this to all the rest, that she herself had eaten of it, and found it so far from being deadly that it was extremely pleasant and grateful. Stolen waters are sweet. She gave it to him, under colour of kindness - she would not eat these delicious morsels alone; but really it was the greatest unkindness she could do him. Or perhaps she gave it to him that, if it should prove hurtful, he might share with her in the misery, which indeed looks strangely unkind, and yet may, without difficulty, be supposed to enter into the heart of one that had eaten forbidden fruit. Note, Those that have themselves done ill are commonly willing to draw in others to do the same. As was the devil, so was Eve, no sooner a sinner than a tempter. 5. He did eat, overcome by his wife's importunity. It is needless to ask, "What would have been the consequence if Eve only had transgressed?" The wisdom of God, we are sure, would have decided the difficulty, according to equity; but, alas! the case was not so; Adam also did eat. "And what great harm if he did?" say the corrupt and carnal reasonings of a vain mind. What harm! Why, this act involved disbelief of God's word, together with confidence in the devil's, discontent with his present state, pride in his own merits, and ambition of the honour which comes not from God, envy at God's perfections, and indulgence of the appetites of the body. In neglecting the tree of life of which he was allowed to eat, and eating of the tree of knowledge which was forbidden, he plainly showed a contempt of the favours God had bestowed on him, and a preference given to those God did not see fit for him. He would be both his own carver and his own master, would have what he pleased and do what he pleased: his sin was, in one word, disobedience (Rom 5:19), disobedience to a plain, easy, and express command, which probably he knew to be a command of trial. He sinned against great knowledge, against many mercies, against light and love, the clearest light and the dearest love that ever sinner sinned against. He had no corrupt nature within him to betray him; but had a freedom of will, not enslaved, and was in his full strength, not weakened or impaired. He turned aside quickly. Some think he fell the very day on which he was made; but I see not how to reconcile this with God's pronouncing all very good in the close of the day. Others suppose he fell on the sabbath day: the better day the worse deed. However, it is certain that he kept his integrity but a very little while: being in honour, he continued not. But the greatest aggravation of his sin was that he involved all his posterity in sin and ruin by it. God having told him that his race should replenish the earth, surely he could not but know that he stood as a public person, and that his disobedience would be fatal to all his seed; and, if so, it was certainly both the greatest treachery and the greatest cruelty that ever was. The human nature being lodged entirely in our first parents, henceforward it could not but be transmitted from them under an attainder of guilt, a stain of dishonour, and an hereditary disease of sin and corruption. And can we say, then, that Adam's sin had but little harm in it? III. The ultimate consequences of the transgression. Shame and fear seized the criminals, ipso facto - in the fact itself; these came into the world along with sin, and still attend it. 1. Shame seized them unseen, Gen 3:7, where observe, (1.) The strong convictions they fell under, in their own bosoms: The eyes of them both were opened. It is not meant of the eyes of the body; these were open before, as appears by this, that the sin came in at them. Jonathan's eyes were enlightened by eating forbidden fruit (Sa1 14:27), that is, he was refreshed and revived by it; but theirs were not so. Nor is it meant of any advances made hereby in true knowledge; but the eyes of their consciences were opened, their hearts smote them for what they had done. Now, when it was too late, they saw the folly of eating forbidden fruit. They saw the happiness they had fallen from, and the misery they had fallen into. They saw a loving God provoked, his grace and favour forfeited, his likeness and image lost, dominion over the creatures gone. They saw their natures corrupted and depraved, and felt a disorder in their own spirits of which they had never before been conscious. They saw a law in their members warring against the law of their minds, and captivating them both to sin and wrath. They saw, as Balaam, when his eyes were opened (Num 22:31), the angel of the Lord standing in the way, and his sword drawn in his hand; and perhaps they saw the serpent that had abused them insulting over them. The text tells us that they saw that they were naked, that is, [1.] That they were stripped, deprived of all the honours and joys of their paradise-state, and exposed to all the miseries that might justly be expected from an angry God. They were disarmed; their defence had departed from them. [2.] That they were shamed, for ever shamed, before God and angels. They saw themselves disrobed of all their ornaments and ensigns of honour, degraded from their dignity and disgraced in the highest degree, laid open to the contempt and reproach of heaven, and earth, and their own consciences. Now see here, First, What a dishonour and disquietment sin is; it makes mischief wherever it is admitted, sets men against themselves disturbs their peace, and destroys all their comforts. Sooner or later, it will have shame, either the shame of true repentance, which ends in glory, or that shame and everlasting contempt to which the wicked shall rise at the great day. Sin is a reproach to any people. Secondly, What deceiver Satan is. He told our first parents, when he tempted them, that their eyes should be opened; and so they were, but not as they understood it; they were opened to their shame and grief, not to their honour nor advantage. Therefore, when he speaks fair, believe him not. The most malicious mischievous liars often excuse themselves with this, that they only equivocate; but God will not so excuse them. (2.) The sorry shift they made to palliate these convictions, and to arm themselves against them: They sewed, or platted, fig-leaves together; and to cover, at least, part of their shame from one another, they made themselves aprons. See here what is commonly the folly of those that have sinned. [1.] That they are more solicitous to save their credit before men than to obtain their pardon from God; they are backward to confess their sin, and very desirous to conceal it, as much as may be. I have sinned, yet honour me. [2.] That the excuses men make, to cover and extenuate their sins, are vain and frivolous. Like the aprons of fig-leaves, they make the matter never the better, but the worse; the shame, thus hidden, becomes the more shameful. Yet thus we are all apt to cover our transgressions as Adam, Job 31:33. 2. Fear seized them immediately upon their eating the forbidden fruit, Gen 3:8. Observe here, (1.) What was the cause and occasion of their fear: They heard the voice of the Lord God walking in the garden in the cool of the day. It was the approach of the Judge that put them into a fright; and yet he came in such a manner as made it formidable only to guilty consciences. It is supposed that he came in a human shape, and that he who judged the world now was the same that shall judge the world at the last day, even that man whom God has ordained. He appeared to them now (it should seem) in no other similitude than that in which they had seen him when he put them into paradise; for he came to convince and humble them, not to amaze and terrify them. He came into the garden, not descending immediately from heaven in their view, as afterwards on mount Sinai (making either thick darkness his pavilion or the flaming fire his chariot), but he came into the garden, as one that was still willing to be familiar with them. He came walking, not running, not riding upon the wings of the wind, but walking deliberately, as one slow to anger, teaching us, when we are ever so much provoked, not to be hot nor hasty, but to speak and act considerately and not rashly. He came in the cool of the day, not in the night, when all fears are doubly fearful, nor in the heat of day, for he came not in the heat of his anger. Fury is not in him, Isa 27:4. Nor did he come suddenly upon them; but they heard his voice at some distance, giving them notice of his coming, and probably it was a still small voice, like that in which he came to enquire after Elijah. Some think they heard him discoursing with himself concerning the sin of Adam, and the judgment now to be passed upon him, perhaps as he did concerning Israel, Hos 11:8, Hos 11:9. How shall I give thee up? Or, rather, they heard him calling for them, and coming towards them. (2.) What was the effect and evidence of their fear: They hid themselves from the presence of the Lord God - a sad change! Before they had sinned, if they had heard the voice of the Lord God coming towards them, they would have run to meet him, and with a humble joy welcomed his gracious visits. But, now that it was otherwise, God had become a terror to them, and then no marvel that they had become a terror to themselves, and were full of confusion. Their own consciences accused them, and set their sin before them in its proper colours. Their fig-leaves failed them, and would do them no service. God had come forth against them as an enemy, and the whole creation was at war with them; and as yet they knew not of any mediator between them and an angry God, so that nothing remained but a certain fearful looking for of judgment. In this fright they hid themselves among the bushes; having offended, they fled for the same. Knowing themselves guilty, they durst not stand a trial, but absconded, and fled from justice. See here, [1.] The falsehood of the tempter, and the frauds and fallacies of his temptations. He promised them they should be safe, but now they cannot so much as think themselves so; he said they should not die, and yet now they are forced to fly or their lives; he promised them they should be advanced, but they see themselves abased - never did they seem so little as now; he promised them they should be knowing, but they see themselves at a loss, and know not so much as where to hide themselves; he promised them they should be as gods, great, and bold, and daring, but they are as criminals discovered, trembling, pale, and anxious to escape: they would not be subjects, and so they are prisoners. [2.] The folly of sinners, to think it either possible or desirable to hide themselves from God: can they conceal themselves from the Father of lights? Psa 139:7, etc.; Jer 23:24. Will they withdraw themselves from the fountain of life, who alone can give help and happiness? Jon 2:8. [3.] The fear that attends sin. All that amazing fear of God's appearances, the accusations of conscience, the approaches of trouble, the assaults of inferior creatures, and the arrests of death, which is common among men, is the effect of sin. Adam and Eve, who were partners in the sin, were sharers in the shame and fear that attended it; and though hand joined in hand (hands so lately joined in marriage), yet could they not animate nor fortify one another: miserable comforters they had become to each other!

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

God is here reasoning with Cain, to convince him of the sin and folly of his anger and discontent, and to bring him into a good temper again, that further mischief might be prevented. It is an instance of God's patience and condescending goodness that he would deal thus tenderly with so bad a man, in so bad an affair. He is not willing that any should perish, but that all should come to repentance. Thus the father of the prodigal argued the case with the elder son (Luk 15:28, etc.), and God with those Israelites who said, The way of the Lord is not equal, Eze 18:25. I. God puts Cain himself upon enquiring into the cause of his discontent, and considering whether it were indeed a just cause: Why is thy countenance fallen? Observe, 1. That God takes notice of all our sinful passions and discontents. There is not an angry look, an envious look, nor a fretful look, that escapes his observing eye. 2. That most of our sinful heats and disquietudes would soon vanish before a strict and impartial enquiry into the cause of them. "Why am I wroth? Is there a real cause, a just cause, a proportionable cause for it? Why am I so soon angry? Why so very angry, and so implacable?" II. To reduce Cain to his right mind again, it is here made evident to him, 1. That he had no reason to be angry at God, for that he had proceeded according to the settled and invariable rules of government suited to a state of probation. He sets before men life and death, the blessing and the curse, and then renders to them according to their works, and differences them according as they difference themselves - so shall their doom be. The rules are just, and therefore his ways, according to those rules, must needs be equal, and he will be justified when he speaks. (1.) God sets before Cain life and a blessing: "If thou doest well, shalt thou not be accepted? No doubt thou shalt, nay, thou knowest thou shalt;" either, [1.] "If thou hadst done well, as thy brother did, thou shouldst have been accepted, as he was." God is no respecter of persons, hates nothing that he had made, denies his favour to none but those who have forfeited it, and is an enemy to none but those who by sin have made him their enemy: so that if we come short of acceptance with him we must thank ourselves, the fault is wholly our own; if we had done our duty, we should not have missed of his mercy. This will justify God in the destruction of sinners, and will aggravate their ruin; there is not a damned sinner in hell, but, if he had done well, as he might have done, had been a glorious saint in heaven. Every mouth will shortly be stopped with this. Or, [2.] "If now thou do well, if thou repent of thy sin, reform thy heart and life, and bring thy sacrifice in a better manner, if thou not only do that which is good but do it well, thou shalt yet be accepted, thy sin shall be pardoned, thy comfort and honour restored, and all shall be well." See here the effect of a Mediator's interposal between God and man; we do not stand upon the footing of the first covenant, which left no room for repentance, but God had come upon new terms with us. Though we have offended, if we repent and return, we shall find mercy. See how early the gospel was preached, and the benefit of it here offered even to one of the chief of sinners. (2.) He sets before him death and a curse: But if not well, that is, "Seeing thou didst not do well, didst not offer in faith and in a right manner, sin lies at the door," that is, "sin was imputed to thee, and thou wast frowned upon and rejected as a sinner. So high a charge had not been laid at thy door, if thou hadst not brought it upon thyself, by not doing well." Or, as it is commonly taken, "If now thou wilt not do well, if thou persist in this wrath, and, instead of humbling thyself before God, harden thyself against him, sin lies at the door," that is, [1.] Further sin. "Now that anger is in thy heart, murder is at the door." The way of sin is down-hill, and men go from bad to worse. Those who do not sacrifice well, but are careless and remiss in their devotion to God, expose themselves to the worst temptations; and perhaps the most scandalous sin lies at the door. Those who do not keep God's ordinances are in danger of committing all abominations, Lev 18:30. Or, [2.] The punishment of sin. So near akin are sin and punishment that the same word in Hebrew signifies both. If sin be harboured in the house, the curse waits at the door, like a bailiff, ready to arrest the sinner whenever he looks out. It lies as if it slept, but it lies at the door where it will be soon awaked, and then it will appear that the damnation slumbered not. Sin will find thee out, Num 32:23. Yet some choose to understand this also as an intimation of mercy. "If thou doest not well, sin (that is, the sin-offering), lies at the door, and thou mayest take the benefit of it." The same word signifies sin and a sacrifice for sin. "Though thou hast not done well, yet do not despair; the remedy is at hand; the propitiation is not far to seek; lay hold on it, and the iniquity of thy holy things shall be forgiven thee." Christ, the great sin-offering, is said to stand at the door, Rev 3:20. And those well deserve to perish in their sins that will not go to the door for an interest in the sin-offering. All this considered, Cain had no reason to be angry at God, but at himself only. 2. That he had no reason to be angry at his brother: "Unto thee shall be his desire, he shall continue his respect to thee as an elder brother, and thou, as the first-born, shalt rule over him as much as ever." God's acceptance of Abel's offering did not transfer the birth-right to him (which Cain was jealous of), nor put upon him that excellency of dignity and of power which is said to belong to it, Gen 49:3. God did not so intend it; Abel did not so interpret it; there was no danger of its being improved to Cain's prejudice; why then should he be so much exasperated? Observe here, (1.) That the difference which God's grace makes does not alter the distinctions which God's providence makes, but preserves them, and obliges us to do the duty which results from them: believing servants must be obedient to unbelieving masters. Dominion is not founded in grace, nor will religion warrant disloyalty or disrespect in any relation. (2.) That the jealousies which civil powers have sometimes conceived of the true worshippers of God as dangerous to their government, enemies to Caesar, and hurtful to kings and provinces (on which suspicion persecutors have grounded their rage against them) are very unjust and unreasonable. Whatever may be the case with some who call themselves Christians, it is certain that Christians indeed are the best subjects, and the quiet in the land; their desire is towards their governors, and these shall rule over them.

Here is repeated what was related before of Noah's entrance into the ark, with his family and creatures that were marked for preservation. Now, I. It is thus repeated for the honour of Noah, whose faith and obedience herein shone so brightly, by which he obtained a good report, and who herein appeared so great a favourite of Heaven and so great a blessing to this earth. II. Notice is here taken of the beasts going in each after his kind, according to the phrase used in the history of the creation (Gen 1:21-25), to intimate that just as many kinds as were created at first were saved now, and no more; and that this preservation was as a new creation: a life remarkably protected is, as it were, a new life. III. Though all enmities and hostilities between the creatures ceased for the present, and ravenous creatures were not only so mild and manageable as that the wolf and the lamb lay down together, but so strangely altered as that the lion did eat straw like an ox (Isa 11:6, Isa 11:7), yet, when this occasion was over, the restraint was taken off, and they were still of the same kind as ever; for the ark did not alter their constitution. Hypocrites in the church, that externally conform to the laws of that ark, may yet be unchanged, and then it will appear, one time or other, what kind they are after. IV. It is added (and the circumstance deserves our notice), The Lord shut him in, Gen 7:16. As Noah continued his obedience to God, so God continued his care of Noah: and here it appeared to be a very distinguishing care; for the shutting of this door set up a partition wall between him and all the world besides. God shut the door, 1. To secure him, and keep him safe in the ark. The door must be shut very close, lest the waters should break in and sink the ark, and very fast, lest any without should break it down. Thus God made up Noah, as he makes up his jewels, Mal 3:17. 2. To exclude all others, and keep them for ever out. Hitherto the door of the ark stood open, and if any, even during the last seven days, had repented and believed, for aught I know they might have been welcomed into the ark; but now the door was shut, and they were cut off from all hopes of admittance: for God shutteth, and none can open. V. There is much of our gospel duty and privilege to be seen in Noah's preservation in the ark. The apostle makes it a type of our baptism, that is, our Christianity, Pe1 3:20, Pe1 3:21. Observe then, 1. It is our great duty, in obedience to the gospel call, by a lively faith in Christ, to come into that way of salvation which God has provided for poor sinners. When Noah came into the ark, he quitted his own house and lands; so must we quit our own righteousness and our worldly possessions, whenever they come into competition with Christ. Noah must, for a while, submit to the confinements and inconveniences of the ark, in order to his preservation for a new world; so those that come into Christ to be saved by him must deny themselves, both in sufferings and services. 2. Those that come into the ark themselves should bring as many as they can in with them, by good instructions, by persuasions, and by a good example. What knowest thou, O man, but thou mayest thus save thy wife (Co1 7:16), as Noah did his? There is room enough in Christ for all comers. 3. Those that by faith come into Christ, the ark, shall by the power of God be shut in, and kept as in a strong-hold by the power of God, Pe1 1:5. God put Adam into paradise, but he did not shut him in, and so he threw himself out; but when he put Noah into the ark he shut him in, and so when he brings a soul to Christ he ensures its salvation: it is not in our own keeping, but in the Mediator's hand. 4. The door of mercy will shortly be shut against those that now make light of it. Now, knock and it shall be opened; but the time will come when it shall not, Luk 13:25.

Articles of agreement among men are usually sealed, that the covenants may be the more solemn, and the performances of the covenants the more sure, to mutual satisfaction. God therefore, being willing more abundantly to show to the heirs of promise the immutability of his councils, has confirmed his covenant by a seal (Heb 6:17), which makes the foundations we build on stand sure, Ti2 2:19. The seal of this covenant of nature was natural enough; it was the rainbow, which, it is likely, was seen in the clouds before, when second causes concurred, but was never a seal of the covenant till now that it was made so by a divine institution. Now, concerning this seal of the covenant, observe, 1. This seal is affixed with repeated assurances of the truth of that promise of which it was designed to be the ratification: I do set my bow in the cloud (Gen 9:23); it shall be seen in the cloud (Gen 9:14), that the eye may affect the heart and confirm the faith; and it shall be the token of the covenant (Gen 9:12, Gen 9:13), and I will remember my covenant, that the waters shall no more become a flood, Gen 9:15. Nay, as if the Eternal Mind needed a memorandum, I will look upon it, that I may remember the everlasting covenant, Gen 9:16. Thus here is line upon line, that we might have sure and strong consolation who have laid hold of this hope. 2. The rainbow appears when the clouds are most disposed to wet, and returns after the rain; when we have most reason to fear the rain prevailing, then God shows this seal of the promise that it shall not prevail. Thus God obviates our fears with such encouragements as are both suitable and seasonable. 3. The thicker the cloud the brighter the bow in the cloud. Thus, as threatening afflictions abound, encouraging consolations much more abound, Co2 1:5. 4. The rainbow appears when one part of the sky is clear, which intimates mercy remembered in the midst of wrath; and the clouds are hemmed as it were with the rainbow, that they may not overspread the heavens, for the bow is coloured rain or the edges of a cloud gilded. 5. The rainbow is the reflection of the beams of the sun, which intimates that all the glory and significancy of the seals of the covenant are derived from Christ the Sun of righteousness, who is also described with a rainbow about his throne (Rev 4:3), and a rainbow upon his head (Rev 10:1), which intimates, not only his majesty, but his mediatorship. 6. The rainbow has fiery colours in it, to signify that though God will not again drown the world, yet, when the mystery of God shall be finished, the world shall be consumed by fire. 7. A bow bespeaks terror, but this bow has neither string nor arrow, as the bow ordained against the persecutors has (Psa 7:12, Psa 7:13), and a bow alone will do little execution. It is a bow, but it is directed upwards, not towards the earth; for the seals of the covenant were intended to comfort, not to terrify. 8. As God looks upon the bow, that he may remember the covenant, so should we, that we also may be ever mindful of the covenant, with faith and thankfulness.

This paragraph begins with the mention of the respect which the king of Sodom paid to Abram at his return from the slaughter of the kings; but, before a particular account is given of this, the story of Melchizedek is briefly related, concerning whom observe, I. Who he was. He was king of Salem and priest of the most high God; and other glorious things are said of him, Heb 7:1, etc. 1. The rabbin, and most of our rabbinical writers, conclude that Melchizedek was Shem the son of Noah, who was king and priest to those that descended from him, according to the patriarchal model. But this is not at all probable; for why should his name be changed? And how came he to settle in Canaan? 2. Many Christian writers have thought that this was an appearance of the Son of God himself, our Lord Jesus, known to Abram, at this time, by this name, as afterwards, Hagar called him by another name, Gen 16:13. He appeared to him as a righteous king, owning a righteous cause, and giving peace. It is difficult to imagine that any mere man should be said to be without father, without mother, and without descent, having neither beginning of days nor end of life, Heb 7:3. It is witnessed of Melchizedek that he liveth, and that he abideth a priest continually (Gen 14:3, Gen 14:8); nay (Gen 14:13, Gen 14:14), the apostle makes him of whom these things are spoken to be our Lord who sprang out of Judah. It is likewise difficult to think that any mere man should, at this time, be greater than Abram in the things of God, that Christ should be a priest after the order of any mere man, and that any human priesthood should so far excel that of Aaron as it is certain that Melchizedek's did. 3. The most commonly received opinion is that Melchizedek was a Canaanitish prince, that reigned in Salem, and kept up the true religion there; but, if so, why his name should occur here only in all the story of Abram, and why Abram should have altars of his own and not attend the altars of his neighbour Melchizedek who was greater than he, seem unaccountable. Mr. Gregory of Oxford tells us that the Arabic Catena, which he builds much upon the authority of, gives this account of Melchizedek, That he was the son of Heraclim, the son of Peleg, the son of Eber, and that his mother's name was Salathiel, the daughter of Gomer, the son of Japheth, the son of Noah. II. What he did. 1. He brought forth bread and wine, for the refreshment of Abram and his soldiers, and in congratulation of their victory. This he did as a king, teaching us to do good and to communicate, and to be given to hospitality, according to our ability; and representing the spiritual provisions of strength and comfort which Christ has laid up for us in the covenant of grace for our refreshment, when we are wearied with our spiritual conflicts. 2. As priest of the most high God, he blessed Abram, which we may suppose a greater refreshment to Abram than his bread and wine were. Thus God, having raised up his Son Jesus, has sent him to bless us, as one having authority; and those whom he blesses are blessed indeed. Christ went to heaven when he was blessing his disciples (Luk 24:51); for this is what he ever lives to do. III. What he said, Gen 14:19, Gen 14:20. Two things were said by him: - 1. He blessed Abram from God: Blessed be Abram, blessed of the most high God, Gen 14:19. Observe the titles he here gives to God, which are very glorious. (1.) The most high God, which bespeaks his absolute perfections in himself and his sovereign dominion over all the creatures; he is King of kings. Note, It will greatly help both our faith and our reverence in prayer to eye God as the most high God, and to call him so. (2.) Possessor of heaven and earth, that is, rightful owner, and sovereign Lord, of all the creatures, because he made them. This bespeaks him a great God, and greatly to be praised (Psa 24:1), and those a happy people who have an interest in his favour and love. 2. He blessed God for Abram (Gen 14:20): and blessed be the most high God. Note, (1.) In all our prayers, we must praise God, and join hallelujahs with all our hosannahs. These are the spiritual sacrifices we must offer up daily, and upon particular occasions. (2.) God, as the most high God, must have the glory of all our victories, Exo 17:15; Sa1 7:10, Sa1 7:12; Jdg 5:1, Jdg 5:2; Ch2 20:21. In them he shows himself higher than our enemies (Exo 18:11), and higher than we; for without him we could do nothing. (3.) We ought to give thanks for others' mercies as for our own, triumphing with those that triumph. (4.) Jesus Christ, our great high priest, is the Mediator both of our prayers and praises, and not only offers up ours, but his own for us. See Luk 10:21. IV. What was done to him: Abram gave him tithes of all, that is, of the spoils, Heb 7:4. This may be looked upon, 1. As a gratuity presented to Melchizedek, by way of return for his tokens of respect. Note, Those that receive kindness should show kindness. Gratitude is one of nature's laws. 2. As an offering vowed and dedicated to the most high God, and therefore put into the hands of Melchizedek his priest. Note, (1.) When we have received some signal mercy from God, it is very fit that we should express our thankfulness by some special act of pious charity. God must always have his dues out of our substance, especially when, by any particular providence, he has either preserved or increased it to us. (2.) That the tenth of our increase is a very fit proportion to be set apart for the honour of God and the service of his sanctuary. (3.) That Jesus Christ, our great Melchizedek, is to have homage done him, and to be humbly acknowledged by every one of us as our king and priest; and not only the tithe of all, but all we have, must be surrendered and given up to him.

We have here the assurance given to Abram of a numerous offspring which should descend from him, in which observe, I. Abram's repeated complaint, Gen 15:2, Gen 15:3. This was that which gave occasion to this promise. The great affliction that sat heavy upon Abram was the want of a child; and the complaint of this he here pours out before the Lord, and shows before him his trouble, Psa 142:2. Note, Though we must never complain of God, yet we have leave to complain to him, and to be large and particular in the statement of our grievances; and it is some ease to a burdened spirit to open its case to a faithful and compassionate friend: such a friend God is, whose ear is always open. Now his complaint is four-fold: - 1. That he had no child (Gen 15:3): Behold, to me thou hast given no seed; not only no son, but no seed; if he had had a daughter, from her the promised Messiah might have come, who was to be the seed of the woman; but he had neither son nor daughter. He seems to lay an emphasis on that, to me. His neighbours were full of children, his servants had children born in his house. "But to me," he complains, "thou hast given none;" and yet God had told him he should be a favourite above all. Note, Those that are written childless must see God writing them so. Again, God often withholds those temporal comforts from his own children which he gives plentifully to others that are strangers to him. 2. That he was never likely to have any, intimated in that I go, or "I am going, childless, going into years, going down the hill apace; nay, I am going out of the world, going the way of all the earth. I die childless," so the Septuagint, "I leave the world, and leave no child behind me." 3. That his servants were for the present and were likely to be to him instead of sons. While he lived, the steward of his house was Eliezer of Damascus; to him he committed the care of his family and estate, who might be faithful, but only as a servant, not as a son. When he died, one born in his house would be his heir, and would bear rule over all that for which he had laboured, Ecc 2:18, Ecc 2:19, Ecc 2:21. God had already told him that he would make of him a great nation (Gen 12:2), and his seed as the dust of the earth (Gen 13:16); but he had left him in doubt whether it should be his seed begotten or his seed adopted, by a son of his loins or only a son of his house. "Now, Lord," says Abram, "if it be only an adopted son it must be one of my servants, which will reflect disgrace upon the promised seed, that is to descend from him." Note, While promised mercies are delayed our unbelief and impatience are apt to conclude them denied. 4. That the want of a son was so great a trouble to him that it took away the comfort of all his enjoyments: "Lord, what wilt thou give me? All is nothing to me, if I have not a son." Now, If we suppose that Abram looked no further than a temporal comfort, this complaint was culpable. God had, by his providence, given him some good things, and more by his promise; and yet Abram makes no account of them, because he has not a son. It did very ill become the father of the faithful to say, What wilt thou give me, seeing I go childless, immediately after God had said, I am thy shield, and thy exceedingly great reward. Note, Those do not rightly value the advantages of their covenant-relation to God and interest in him who do not think them sufficient whatever. But, (2.) If we suppose that Abram, herein, had a eye to the promised seed, the importunity of his desire was very commendable: all was nothing to him, if he had not the earnest of that great blessing, and an assurance of his relation to the Messiah, of which God had already encouraged him to maintain the expectation. He has wealth, and victory, and honour; but, while he is kept in the dark about the main matter, it is all nothing to him. Note, Till we have some comfortable evidence of our interest in Christ and the new covenant, we should not rest satisfied with any thing else. "This, and the other, I have; but what will all this avail me, if I go Christless?" Yet thus far the complaint was culpable, that there was some diffidence of the promise at the bottom of it, and a weariness of waiting God's time. Note, True believers sometimes find it hard to reconcile God's promises and his providences, when they seem to disagree. II. God's gracious answer to this complaint. To the first part of the complaint (Gen 15:2) God gave no immediate answer, because there was something of fretfulness in it; but, when he renews his address somewhat more calmly (Gen 15:3), God answered him graciously. Note, If we continue instant in prayer, and yet pray with a humble submission to the divine will, we shall not seek in vain. 1. God gave him an express promise of a son, Gen 15:4. This that is born in thy house shall not be thy heir, as thou fearest, but one that shall come forth out of thy own bowels shall be thy heir. Note, (1.) God makes heirs; he says, "This shall not, and this shall;" and whatever men devise and design, in settling their estates, God's counsel shall stand. (2.) God is often better to us than our own fears, and gives the mercy we had long despaired of. 2. To affect him the more with this promise, he took him out, and showed him the stars (this vision being early in the morning, before day), and then tells him, So shall thy seed be, Gen 15:5. (1.) So numerous; the stars seem innumerable to a common eye: Abram feared he should have no child at all, but God assured him that the descendants from his loins should be so many as not to be numbered. (2.) So illustrious, resembling the stars in splendour; for to them pertained the glory, Rom 9:4. Abram's seed, according to his flesh, were like the dust of the earth (Gen 13:16), but his spiritual seed are like the stars of heaven, not only numerous, but glorious, and very precious. III. Abram's firm belief of the promise God now made him, and God's favourable acceptance of his faith, Gen 15:6. 1. He believed in the Lord, that is, he believed the truth of that promise which God had now made him, resting upon the irresistible power and the inviolable faithfulness of him that made it. Hath he spoken, and shall he not make it good? Note, Those who would have the comfort of the promises must mix faith with the promises. See how the apostle magnifies this faith of Abram, and makes it a standing example, Rom 4:19-21. He was not weak in faith; he staggered not at the promise; he was strong in faith; he was fully persuaded. The Lord work such a faith in every one of us! Some think that his believing in the Lord respected, not only the Lord promising, but the Lord promised, the Lord Jesus, the Mediator of the new covenant. He believed in him, that is, received and embraced the divine revelation concerning him, and rejoiced to see his day, though at so great a distance, Joh 8:56. 2. God counted it to him for righteousness; that is, upon the score of this he was accepted of God, and, as the rest of the patriarchs, by faith he obtained witness that he was righteous, Heb 11:4. This is urged in the New Testament to prove that we are justified by faith without the works of the law (Rom 4:3; Gal 3:6); for Abram was so justified while he was yet uncircumcised. If Abram, that was so rich in good works was not justified by them, but by his faith, much less can we, that are so poor in them. This faith, which was imputed to Abram for righteousness, had lately struggled with unbelief (Gen 15:2), and, coming off a conqueror, it was thus crowned, thus honoured. Note, A fiducial practical acceptance of, and dependence upon, God's promise of grace and glory, in and through Christ, is that which, according to the tenour of the new covenant, gives us a right to all the blessings contained in that promise. All believers are justified as Abram was, and it was his faith that was counted to him for righteousness.

Communion with God is kept up by the word and by prayer. In the word God speaks to us; in prayer we speak to him. God had revealed to Abraham his purposes concerning Sodom; now from this Abraham takes occasion to speak to God on Sodom's behalf. Note, God's word then does us good when it furnishes us with matter for prayer and excites us to it. When God has spoken to us, we must consider what we have to say to him upon it. Observe, I. The solemnity of Abraham's address to God on this occasion: Abraham drew near, Gen 18:23. The expression intimates, 1. A holy concern: He engaged his heart to approach to God, Jer 30:21. "Shall Sodom be destroyed, and I not speak one good word for it?" 2. A holy confidence: He drew near with an assurance of faith, drew near as a prince, Job 31:37. Note, When we address ourselves to the duty of prayer, we ought to remember that we are drawing near to God, that we may be filled with a reverence of him, Lev 10:3. II. The general scope of this prayer. It is the first solemn prayer we have upon record in the Bible; and it is a prayer for the sparing of Sodom. Abraham, no doubt, greatly abhorred the wickedness of the Sodomites; he would not have lived among them, as Lot did, if they would have given him the best estate in their country; and yet he prayed earnestly for them. Note, Though sin is to be hated, sinners are to be pitied and prayed for. God delights not in their death, nor should we desire, but deprecate, the woeful day. 1. He begins with a prayer that the righteous among them might be spared, and not involved in the common calamity, having an eye particularly to just Lot, whose disingenuous carriage towards him he had long since forgiven and forgotten, witness his friendly zeal to rescue him before by his sword and now by his prayers. 2. He improves this into a petition that all might be spared for the sake of the righteous that were among them, God himself countenancing this request, and in effect putting him upon it by his answer to his first address, Gen 18:26. Note, We must pray, not only for ourselves, but for others also; for we are members of the same body, at least of the same body of mankind. All we are brethren. III. The particular graces eminent in this prayer. 1. Here is great faith; and it is the prayer of faith that is the prevailing prayer. His faith pleads with God, orders the cause, and fills his mouth with arguments. He acts faith especially upon the righteousness of God, and is very confident. (1.) That God will not destroy the righteous with the wicked, Gen 18:23. No, that be far from thee, Gen 18:25. We must never entertain any thought that derogates from the honour of God's righteousness. See Rom 3:5, Rom 3:6. Note, [1.] The righteous are mingled with the wicked in this world. Among the best there are, commonly, some bad, and among the worst some good: even in Sodom, one Lot. [2.] Though the righteous be among the wicked, yet the righteous God will not, certainly he will not, destroy the righteous with the wicked. Though in this world they may be involved in the same common calamities, yet in the great day a distinction with be made. (2.) That the righteous shall not be as the wicked, Gen 18:25. Though they may suffer with them, yet they do not suffer like them. Common calamities are quite another thing to the righteous than what they are to the wicked, Isa 27:7. (3.) That the Judge of all the earth will do right; undoubtedly he will, because he is the Judge of all the earth; it is the apostle's argument, Rom 3:5, Rom 3:6. Note, [1.] God is the Judge of all the earth; he gives charge to all, takes cognizance of all, and will pass sentence upon all. [2.] That God Almighty never did nor ever will do any wrong to any of the creatures, either by withholding that which is right or by exacting more than is right, Job 34:10, Job 34:11. 2. Here is great humility. (1.) A deep sense of his own unworthiness (Gen 18:27): Behold now, I have taken upon me to speak unto the Lord, who am but dust and ashes; and again, Gen 18:31. He speaks as one amazed at his own boldness, and the liberty God graciously allowed him, considering God's greatness - he is the Lord; and his own meanness - but dust and ashes. Note, [1.] The greatest of men, the most considerable and deserving, are but dust and ashes, mean and vile before God, despicable, frail, and dying. [2.] Whenever we draw near to God, it becomes us reverently to acknowledge the vast distance that there is between us and God. He is the Lord of glory, we are worms of the earth. [3.] The access we have to the throne of grace, and the freedom of speech allowed us, are just matter of humble wonder, Sa2 7:18. (2.) An awful dread of God's displeasure: O let not the Lord be angry (Gen 18:30), and again, Gen 18:32. Note, [1.] The importunity which believers use in their addresses to God is such that, if they were dealing with a man like themselves, they could not but fear that he would be angry with them. But he with whom we have to do is God and not man; and, whoever he may seem, is not really angry with the prayers of the upright (Psa 80:4), for they are his delight (Pro 15:8), and he is pleased when he is wrestled with. [2.] That even when we receive special tokens of the divine favour we ought to be jealous over ourselves, lest we make ourselves obnoxious to the divine displeasure; and therefore we must bring the Mediator with us in the arms of our faith, to atone for the iniquity of our holy things. 3. Here is great charity. (1.) A charitable opinion of Sodom's character: as bad as it was, he thought there were several good people in it. It becomes us to hope the best of the worst places. Of the two it is better to err in that extreme. (2.) A charitable desire of Sodom's welfare: he used all his interest at the throne of grace for mercy for them. We never find him thus earnest in pleading with God for himself and his family, as here for Sodom. 4. Here are great boldness and believing confidence. (1.) He took the liberty to pitch upon a certain number of righteous ones which he supposed might be in Sodom. Suppose there be fifty, Gen 18:24. (2.) He advanced upon God's concessions, again and again. As God granted much, he still begged more, with the hope of gaining his point. (3.) He brought the terms as low as he could for shame (having prevailed for mercy if there were but ten righteous ones in five cities), and perhaps so low that he concluded they would have been spared. IV. The success of the prayer. He that thus wrestled prevailed wonderfully; as a prince he had power with God: it was but ask and have. 1. God's general good-will appears in this, that he consented to spare the wicked for the sake of the righteous. See how swift God is to show mercy; he even seeks a reason for it. See what great blessings good people are to any place, and how little those befriend themselves that hate and persecute them. 2. His particular favour to Abraham appeared in this, that he did not leave off granting till Abraham left off asking. Such is the power of prayer. Why then did Abraham leave off asking, when he had prevailed so far as to get the place spared it there were but ten righteous in it? Either, (1.) Because he owned that it deserved to be destroyed if there were not so many; as the dresser of the vineyard, who consented that the barren tree should be cut down if one year's trial more did not make it fruitful, Luk 13:9. Or, (2.) Because God restrained his spirit from asking any further. When God has determined the ruin of a place, he forbids it to be prayed for, Jer 7:16; Jer 11:14; Jer 14:11. V. Here is the breaking up of the conference, Gen 18:33. 1. The Lord went his way. The visions of God must not be constant in this world, where it is by faith only that we are to set God before us. God did not go away till Abraham had said all he had to say; for he is never weary of hearing prayer, Isa 59:1. 2. Abraham returned unto his place, not puffed up with the honour done him, nor by these extraordinary interviews taken off from the ordinary course of duty. He returned to his place to observe what that event would be; and it proved that his prayer was heard, and yet Sodom was not spared, because there were not ten righteous in it. We cannot expect too little from man nor too much from God.

We have here the birth of four of Jacob's sons, all by Leah. Observe, 1. That Leah, who was less beloved, was blessed with children, when Rachel was denied that blessing, Gen 29:31. See how Providence, in dispensing its gifts, observes a proportion, to keep the balance even, setting crosses and comforts one over-against another, that none may be either too much elevated or too much depressed. Rachel wants children, but she is blessed with her husband's love; Leah wants that, but she is fruitful. Thus it was between Elkana's two wives (Sa1 1:5); for the Lord is wise and righteous. When the Lord saw that Leah was hated, that is, loved less than Rachel, in which sense it is required that we hate father and mother, in comparison with Christ (Luk 14:26), then the Lord granted her a child, which was a rebuke to Jacob, for making so great a difference between those that he was equally related to, - a check to Rachel, who perhaps insulted over her sister upon that account, - and a comfort to Leah, that she might not be overwhelmed with the contempt put upon her: thus God giveth abundant honour to that which lacked, Co1 12:24. 2. The names she gave her children were expressive of her respectful regards both to God and to her husband. (1.) She appears very ambitious of her husband's love: she reckoned the want of it her affliction (Gen 29:32); not upbraiding him with it as his fault, nor reproaching him for it, and so making herself uneasy to him, but laying it to heart as her grief, which yet she had reason to bear with the more patience because she herself was consenting to the fraud by which she became his wife; and we may well bear that trouble with patience which we bring upon ourselves by our own sin and folly. She promised herself that the children she bore him would gain her the interest she desired in his affections. She called her first-born Reuben (see a son), with this pleasant thought, Now will my husband love me; and her third son Levi (joined), with this expectation, Now will my husband by joined unto me, Gen 29:34. Mutual affection is both the duty and comfort of that relation; and yoke-fellows should study to recommend themselves to each other, Co1 7:33, Co1 7:34. (2.) She thankfully acknowledges the kind providence of God in it: The Lord hath looked upon my affliction, Gen 29:32. "The Lord hath heard, that is, taken notice of it, that I was hated (for our afflictions, as they are before God's eyes, so they have a cry in his ears), he has therefore given me this son." Note, Whatever we have that contributes either to our support and comfort under our afflictions or to our deliverance from them, God must be owned in it, especially his pity and tender mercy. Her fourth she called Judah (praise), saying, Now will I praise the Lord, Gen 29:35. And this was he of whom, as concerning the flesh, Christ came. Note, [1.] Whatever is the matter of our rejoicing ought to be the matter of our thanksgiving. Fresh favours should quicken us to praise God for former favours. Now will I praise the Lord more and better than I have done. [2.] All our praises must centre in Christ, both as the matter of them and as the Mediator of them. He descended from him whose name was praise, for he is our praise. Is Christ formed in my heart? Now will I praise the Lord.

We have here the history of that work of wonder which is so often mentioned both in the Old and New Testament, the dividing of the Red Sea before the children of Israel. It was the terror of the Canaanites (Jos 2:9, Jos 2:10), the praise and triumph of the Israelites, Psa 114:3; Psa 106:9; Psa 136:13, Psa 136:14. It was a type of baptism, Co1 10:1, Co1 10:2. Israel's passage through it was typical of the conversion of souls (Isa 11:15), and the Egyptians' perdition in it was typical of the final ruin of all impenitent sinners, Rev 20:14. Here we have, I. An instance of God's almighty power in the kingdom of nature, in dividing the sea, and opening a passage through the waters. It was a bay, or gulf, or arm of the sea, two or three leagues over, which was divided, Exo 14:21. The instituted sign made use of was Moses's stretching out his hand over it, to signify that it was done in answer to his prayer, for the confirmation of his mission, and in favour to the people whom he led. The natural sign was a strong east wind, signifying that it was done by the power of God, whom the winds and the seas obey. If there be any passage in the book of Job which has reference to the miracles wrought for Israel's deliverance out of Egypt, it is that in Job 26:12, He divideth the sea with his power, and by his understanding he smileth through Rahab (so the word is), that is, Egypt. Note, God can bring his people through the greatest difficulties, and force a way where he does not find it. The God of nature has not tied himself to its laws, but, when he pleases, dispenses with them, and then the fire does not burn, nor the water flow. II. An instance of his wonderful favour to his Israel. They went through the sea to the opposite shore, for I cannot suppose, with some, that they fetched a compass, and came out again on the same side, Exo 14:22. They walked upon dry land in the midst of the sea, Exo 14:29. And the pillar of cloud, that glory of the Lord, being their rearward (Isa 58:8), that the Egyptians might not charge them in the flank, the waters were a wall to them (it is twice mentioned) on their right hand and on their left. Moses and Aaron, it is probable, ventured first into this untrodden path, and then all Israel after them; and this march through the paths of the great waters would make their march afterwards, through the wilderness, less formidable. Those who had followed God through the sea needed not to fear following him whithersoever he led them. This march through the sea was in the night, and not a moon-shiny night, for it was seven days after the full moon, so that they had no light but what they had from the pillar of cloud and fire. This made it the more awful; but where God leads us he will light us; while we follow his conduct, we shall not want his comforts. This was done, and recorded, in order to encourage God's people in all ages to trust in him in the greatest straits. What cannot he do who did this? What will not he do for those hat fear and love him who did this for these murmuring unbelieving Israelis, who yet were beloved for their fathers' sake, and for the sake of a remnant among them? We find the saints, long afterwards, making themselves sharers in the triumphs of this march (Psa 66:6): They went through the flood on foot; there did we rejoice in him: and see how this work of wonder is improved, Psa 77:11, Psa 77:16, Psa 77:19. III. An instance of his just and righteous wrath upon his and his people's enemies, the Egyptians. Observe here, 1. How they were infatuated. In the heat of their pursuit, they went after the Israelites into the midst of the sea, Exo 14:23. "Why," thought they, "may not we venture where Israel did?" Once or twice the magicians of Egypt had done what Moses did, with their enchantments; Pharaoh remembered this, but forgot how they were nonplussed at last. They were more advantageously provided with chariots and horses, while the Israelites were on foot. Pharaoh had said, I know not the Lord; and by this it appeared he did not, else he would not have ventured thus. None so bold as those that are blind. Rage against Israel made them thus daring and inconsiderate: they had long hardened their own hearts; and now God hardened them to their ruin, and hid from their eyes the things that belonged to their peace and safety. Surely in vain is the net spread in the sight of any bird (Pro 1:17); yet so blind where the Egyptians that they hastened to the snare, Pro 7:23. Note, The ruin of sinners is brought on by their own presumption, which hurries them headlong into the pit. They are self-destroyers. 2. How they were troubled and perplexed, Exo 14:24, Exo 14:25. For some hours they marched through the divided waters as safely and triumphantly as Israel did, not doubting but, that, in a little time, they should gain their point. But, in the morning watch, the Lord looked upon the host of the Egyptians, and troubled them. Something or other they saw or heard from the pillar of cloud and fire which put them into great consternation, and gave them an apprehension of their ruin before it was brought upon them. Now it appeared that the triumphing of the wicked is short, and that God has ways to frighten sinners into despair, before he plunges them into destruction. He cuts off the spirit of princes, and is terrible to the kings of the earth. (1.) They had hectored and boasted as if the day were their own; but now they were troubled and dismayed, struck with a panic-fear. (2.) They had driven furiously; but now they drove heavily, and found themselves plugged and embarrassed at every step; the way grew deep, their hearts grew sad, their wheels dropped off, and the axle-trees failed. Thus can God check the violence of those that are in pursuit of his people. (3.) They had been flying upon the back of Israel, as the hawk upon the trembling dove; but now they cried, Let us flee from the face of Israel, which had become to them like a torch of fire in a sheaf, Zac 12:6. Israel has now, all of a sudden, become as much a terror to them as they had been to Israel. They might have let Israel alone and would not; now they would flee from the face of Israel and cannot. Men will not be convinced, till it is too late, that those who meddle with God's people meddle to their own hurt; when the Lord shall come with ten thousands of his saints, to execute judgment, the mighty men will in vain seek to shelter themselves under rocks and mountains from the face of Israel and Israel's King, Rev 6:15. Compare with this story, Job 27:20, etc. 3. How they were all drowned. As soon as ever the children of Israel had got safely to the shore, Moses was ordered to stretch out his hand over the sea, and thereby give a signal to the waters to close again, as before, upon he word of command, they had opened to the right and the left, Exo 14:29. He did so, and immediately the waters returned to their place, and overwhelmed all the host of the Egyptians, Exo 14:27, Exo 14:28. Pharaoh and his servants, who had hardened one another in sin, now fell together, and not one escaped. An ancient tradition says that Pharaoh's magicians, Jannes and Jambres, perished with the rest, as Balaam with the Midianites whom he had seduced, Num 31:8. And now, (1.) God avenged upon the Egyptians the blood of the firstborn whom they had drowned: and the principal is repaid with interest, it is recompensed double, full-grown Egyptians for newborn Israelites; thus the Lord is righteous, and precious is his people's blood in his sight, Psa 72:14. (2.) God reckoned with Pharaoh for all his proud and insolent conduct towards Moses his ambassador. Mocking the messengers of the Lord, and playing the fool with them, bring ruin without remedy. Now God got him honour upon Pharaoh, looking upon that proud man, and abasing him, Job 40:12. Come and see the desolations he made, and write it, not in water, but with an iron pen in the rock for ever. Here lies that bloody tyrant who bade defiance to his Maker, to his demands, threatenings, and judgments; a rebel to God, and a slave to his own barbarous passions; perfectly lost to humanity, virtue, and all true honour; here he lies, buried in the deep, a perpetual monument of divine justice. Here he went down to the pit, though he was the terror of the mighty in the land of the living. This is Pharaoh and all his multitude, Eze 31:18. IV. Here is the notice which the Israelites took of this wonderful work which God wrought for them, and the good impressions which it made upon them for the present. 1. They saw the Egyptians dead upon the sands, Exo 14:30. Providence so ordered it that the next tide threw up the dead bodies, (1.) For the greater disgrace of the Egyptians. Now the beasts and birds of prey were called to eat the flesh of the captains and mighty men, Rev 19:17, Rev 19:18. The Egyptians were very nice and curious in embalming and preserving the bodies of their great men, but here the utmost contempt is poured upon all the grandees of Egypt; see how they lie, heaps upon heaps, as dung upon the face of the earth. (2.) For the greater triumph of the Israelites, and to affect them the more with their deliverance; for the eye affects the heart. See Isa 66:24, They shall go forth, and look upon the carcases of the men that have transgressed against me. Probably they stripped the slain and, having borrowed jewels of their neighbours before, which (the Egyptians having by this hostile pursuit of them broken their faith with them) henceforward they were not under any obligation to restore, they now got arms from them, which, some think, they were not before provided with. Thus, when God broke the heads of Leviathan in pieces, he gave him to be meat to the people inhabiting the wilderness, Psa 74:14. 2. The sight of this great work greatly affected them, and now they feared the Lord, and believed the Lord, and his servant Moses, Exo 14:31. Now they were ashamed of their distrusts and murmurings, and, in the good mind they were in, they would never again despair of help from Heaven, no, not in the greatest straits; they would never again quarrel with Moses, nor talk of returning to Egypt. They were now baptized unto Moses in the sea, Co1 10:2. This great work which God wrought for them by the ministry of Moses bound them effectually to follow his directions, under God. This confirmed their faith in the promises that were yet to be fulfilled; and, being brought thus triumphantly out of Egypt, they did not doubt that they should be in Canaan shortly, having such a God to trust to, and such a mediator between them and him. O that there had been such a heart in them as now there seemed to be! Sensible mercies, when they are fresh, make sensible impressions; but with many these impressions soon wear off: while they see God's works, and feel the benefit of them, they fear him and trust in him; but they soon forget his works, and then they slight him. How well were it for us if we were always in as good a frame as we are in sometimes!

Here is, I. The date of that great charter by which Israel was incorporated. 1. The time when it bears date (Exo 19:1) - in the third month after they came out of Egypt. It is computed that the law was given just fifty days after their coming out of Egypt, in remembrance of which the feast of Pentecost was observed the fiftieth day after the passover, and in compliance with which the Spirit was poured out upon the apostles at the feast of pentecost, fifty days after the death of Christ. In Egypt they had spoken of a three days' journey into the wilderness to the place of their sacrifice (Exo 5:3), but it proved to be almost a two months' journey; so often are we out in the calculation of times, and things prove longer in the doing than we expected. 2. The place whence it bears date - from Mount Sinai, a place which nature, not art, had made eminent and conspicuous, for it was the highest in all that range of mountains. Thus God put contempt upon cities, and palaces, and magnificent structures, setting up his pavilion on the top of a high mountain, in a waste and barren desert, there to carry on this treaty. It is called Sinai, from the multitude of thorny bushes that overspread it. II. The charter itself. Moses was called up the mountain (on the top of which God had pitched his tent, and at the foot of which Israel had pitched theirs), and was employed as the mediator, or rather no more than the messenger of the covenant: Thus shalt thou say to the house of Jacob, and tell the children of Israel, Exo 19:3. Here the learned bishop Patrick observes that the people are called by the names both of Jacob and Israel, to remind them that those who had lately been as low as Jacob when he went to Padan-aram had now grown as great as God made him when he came thence (justly enriched with the spoils of him that had oppressed him) and was called Israel. Now observe, 1. That the maker, and first mover, of the covenant, is God himself. Nothing was said nor done by this stupid unthinking people themselves towards this settlement; no motion made, no petition put up for God's favour, but this blessed charter was granted ex mero motu - purely out of God's own good-will. Note, In all our dealings with God, free grace anticipates us with the blessings of goodness, and all our comfort is owing, not to our knowing God, but rather to our being known of him, Gal 4:9. We love him, visit him, and covenant with him, because he first loved us, visited us, and covenanted with us. God is the Alpha, and therefore must be the Omega. 2. That the matter of the covenant is not only just and unexceptionable, and such as puts no hardship upon them, but kind and gracious, and such as gives them the greatest privileges and advantages imaginable. (1.) He reminds them of what he had done for them, Exo 19:4. He had righted them, and avenged them upon their persecutors and oppressors: "You have seen what I did unto the Egyptians, how many lives were sacrificed to Israel's honour and interests:" He had given them unparalleled instances of his favour to them, and his care of them: I bore you on eagles' wings, a high expression of the wonderful tenderness God had shown for them. It is explained, Deu 32:11, Deu 32:12. It denotes great speed. God not only came upon the wing for their deliverance (when the set time was come, he rode on a cherub, and did fly), but he hastened them out, as it were, upon the wing. He did it also with great ease, with the strength as well as with the swiftness of an eagle: those that faint not, nor are weary, are said to mount up with wings as eagles, Isa 40:31. Especially, it denotes God's particular care of them and affection to them. Even Egypt, that iron furnace, was the nest in which these young ones were hatched, where they were first formed as the embryo of a nation; when, by the increase of their numbers, they grew to some maturity, they were carried out of that nest. Other birds carry their young in their talons, but the eagle (they say) upon her wings, so that even those archers who shoot flying cannot hurt the young ones, unless they first shoot through the old one. Thus, in the Red Sea, the pillar of cloud and fire, the token of God's presence, interposed itself between the Israelites and their pursuers (lines of defence which could not be forced, a wall which could not be penetrated): yet this was not all; their way so paved, so guarded, was glorious, but their end much more so: I brought you unto myself. They were brought not only into a state of liberty and honour, but into covenant and communion with God. This, this was the glory of their deliverance, as it is of ours by Christ, that he died, the just for the unjust, that he might bring us to God. This God aims at in all the gracious methods of his providence and grace, to bring us back to himself, from whom we have revolted, and to bring us home to himself, in whom alone we can be happy. He appeals to themselves, and their own observation and experience, for the truth of what is here insisted on: You have seen what I did; so that they could not disbelieve God, unless they would first disbelieve their own eyes. They saw how all that was done was purely the Lord's doing. It was not they that reached towards God, but it was he that brought them to himself. Some have well observed that the Old Testament church is said to be borne upon eagles' wings, denoting the power of that dispensation, which was carried on with a high hand an out-stretched arm; but the New Testament church is said to be gathered by the Lord Jesus, as a hen gathers her chickens under her wings (Mat 23:37), denoting the grace and compassion of that dispensation, and the admirable condescension and humiliation of the Redeemer. (2.) He tells them plainly what he expected and required from them in one word, obedience (Exo 19:5), that they should obey his voice indeed and keep his covenant. Being thus saved by him, that which he insisted upon was that they should be ruled by him. The reasonableness of this demand is, long after, pleaded with them, that in the day he brought them out of the land of Egypt this was the condition of the covenant, Obey my voice (Jer 7:23); and this he is said to protest earnestly to them, Jer 11:4, Jer 11:7. Only obey indeed, not in profession and promise only, not in pretence, but in sincerity. God had shown them real favours, and therefore required real obedience. (3.) He assures them of the honour he would put upon them, and the kindness he would show them, in case they did thus keep his covenant (Exo 19:5, Exo 19:6): Then you shall be a peculiar treasure to me. He does not specify any one particular favour, as giving them the land of Canaan, or the like, but expresses it in that which was inclusive of all happiness, that he would be to them a God in covenant, and they should be to him a people. [1.] God here asserts his sovereignty over, and propriety in, the whole visible creation: All the earth is mine. Therefore he needed them not; he that had so vast a dominion was great enough, and happy enough, without concerning himself for so small a demesne as Israel was. All nations on the earth being his, he might choose which he pleased for his peculiar, and act in a way of sovereignty. [2.] He appropriates Israel to himself, First, As a people dear unto him. You shall be a peculiar treasure; not that God was enriched by them, as a man is by his treasure, but he was pleased to value and esteem them as a man does his treasure; they were precious in his sight and honourable (Isa 43:4); he set his love upon them (Deu 7:7), took them under his special care and protection, as a treasure that is kept under lock and key. He looked upon the rest of the world but as trash and lumber in comparison with them. By giving them divine revelation, instituted ordinances, and promises inclusive of eternal life, by sending his prophets among them, and pouring out his Spirit upon them, he distinguished them from, and dignified them above, all people. And this honour have all the saints; they are unto God a peculiar people (Tit 2:14), his when he makes up his jewels. Secondly, As a people devoted to him, to his honour and service (Exo 19:6), a kingdom of priests, a holy nation. All the Israelites, if compared with other people, were priests unto God, so near were they to him (Psa 148:14), so much employed in his immediate service, and such intimate communion they had with him. When they were first made a free people it was that they might sacrifice to the Lord their God, as priests; they were under God's immediate government, and the tendency of the laws given them was to distinguish them from others, and engage them for God as a holy nation. Thus all believers are, through Christ, made to our God kings and priests (Rev 1:6), a chosen generation, a royal priesthood, Pe1 2:9. III. Israel's acceptance of this charter, and consent to the conditions of it. 1. Moses faithfully delivered God's message to them (Exo 19:7): He laid before their faces all those words; he not only explained to them what God had given him in charge, but he put it to their choice whether they would accept these promises upon these terms or no. His laying it to their faces denotes his laying it to their consciences. 2. They readily agreed to the covenant proposed. They would oblige themselves to obey the voice of God, and take it as a great favour to be made a kingdom of priests to him. They answered together as one man, nemine contradicente - without a dissentient voice (Exo 19:8): All that the Lord hath spoken we will do. Thus they strike the bargain, accepting the Lord to be to them a God, and giving up themselves to be to him a people. O that there had been such a heart in them! 3. Moses, as a mediator, returned the words of the people to God, Exo 19:8. Thus Christ, the Mediator between us and God, as a prophet reveals God's will to us, his precepts and promises, and then as a priest offers up to God our spiritual sacrifices, not only of prayer and praise, but of devout affections and pious resolutions, the work of his own Spirit in us. Thus he is that blessed days-man who lays his hand upon us both.

Moses went up unto God--the Shekinah--within the cloud (Exo 33:20; Joh 1:18). Thus shalt thou say to the house of Jacob, &c.--The object for which Moses went up was to receive and convey to the people the message contained in these verses, and the purport of which was a general announcement of the terms on which God was to take the Israelites into a close and peculiar relation to Himself. In thus negotiating between God and His people, the highest post of duty which any mortal man was ever called to occupy, Moses was still but a servant. The only Mediator is Jesus Christ [Ti1 2:5; Heb 12:24].

I. The extraordinary terror with which the law was given. Never was any thing delivered with such awful pomp; every word was accented, and every sentence paused, with thunder and lightning, much louder and brighter, no doubt, than ordinary. And why was the law given in this dreadful manner, and with all this tremendous ceremony? 1. It was designed (once for all) to give a sensible discovery of the glorious majesty of God, for the assistance of our faith concerning it, that, knowing the terror of the Lord, we may be persuaded to live in his fear. 2. It was a specimen of the terrors of the general judgment, in which sinners will be called to an account for the breach of this law: the archangel's trumpet will then sound an alarm, to give notice of the Judge's coming, and a fire shall devour before him. 3. It was an indication of the terror of those convictions which the law brings into conscience, to prepare the soul for the comforts of the gospel. Thus was the law given by Moses in such a way as might startle, affright, and humble men, that the grace and truth which came by Jesus Christ might be the more welcome. The apostle largely describes this instance of the terror of that dispensation, as a foil to set off our privileges, as Christians, in the light, liberty, and joy, of the New Testament dispensation, Heb 12:18, etc. II. The impression which this made, for the present, upon the people; they must have had stupid hearts indeed, if this had not affected them. 1. They removed, and stood afar off, Exo 20:18. Before God began to speak, they were thrusting forward to gaze (Exo 19:21); but now they were effectually cured of their presumption, and taught to keep their distance. 2. They entreated that the word should not be so spoken to them any more (Heb 12:19), but begged that God would speak to them by Moses, Exo 20:19. Hereby they obliged themselves to acquiesce in the mediation of Moses, they themselves nominating him as a fit person to deal between them and God, and promising to hearken to him as to God's messenger; hereby also they teach us to acquiesce in that method which Infinite Wisdom takes, of speaking to us by men like ourselves, whose terror shall not make us afraid, nor their hand be heavy upon us. Once God tried the expedient of speaking to the children of men immediately, but it was found that they could not bear it; it rather drove men from God than brought them to him, and, as it proved in the issue, though it terrified them, it did not deter them from idolatry, for soon after this they worshipped the golden calf. Let us therefore rest satisfied with the instructions given us by the scriptures and the ministry; for, if we believe not them, neither should we be persuaded though God should speak to us in thunder and lightning, as he did from Mount Sinai: here that matter was determined. III. The encouragement Moses gave them, by explaining the design of God in his terror (Exo 20:20): Fear not, that is, "Think not that the thunder and fire are designed to consume you," which was the thing they feared (Exo 20:19, lest we die); thunder and lightning constituted one of the plagues of Egypt, but Moses would not have them think they were sent to them on the same errand on which they were sent to the Egyptians: no, they were intended, 1. To prove them, to try how they would like dealing with God immediately, without a mediator, and so to convince them how admirably well God had chosen for them, in putting Moses into that office. Ever since Adam fled, upon hearing God's voice in the garden, sinful man could not bear either to speak to God or hear from him immediately. 2. To keep them to their duty, and prevent their sinning against God. He encourages them, saying, Fear not, and yet tells them that God thus spoke to them, that his fear might be before their face. We must not fear with amazement - with that fear which has torment, which only works upon the fancy for the present, sets us a trembling, genders to bondage, betrays us to Satan, and alienates us from God; but we must always have in our minds a reverence of God's majesty, a dread of his displeasure, and an obedient regard to his sovereign authority over us: this fear will quicken us to our duty and make us circumspect in our walking. Thus stand in awe, and sin not, Psa 4:4. IV. The progress of their communion with God by the mediation of Moses, Exo 20:21. While the people continued to stand afar off, conscious of guilt and afraid of God's wrath, Moses drew near unto the thick darkness; he was made to draw near, so the word is: Moses, of himself, durst not have ventured into the thick darkness, if God had not called him, and encouraged him, and, as some of the rabbies suppose, sent an angel to take him by the hand, and lead him up. Thus it is said of the great Mediator, I will cause him to draw near (Jer 30:21), and by him it is that we also are introduced, Eph 3:12.

let not God speak with us, lest we die, &c.--The phenomena of thunder and lightning had been one of the plagues so fatal to Egypt, and as they heard God speaking to them now, they were apprehensive of instant death also. Even Moses himself, the mediator of the old covenant, did "exceedingly quake and fear" (Heb 12:21). But doubtless God spake what gave him relief--restored him to a frame of mind fit for the ministrations committed to him; and hence immediately after he was enabled to relieve and comfort them with the relief and comfort which he himself had received from God (Co2 1:4).

The first two verses record the appointment of a second session upon mount Sinai, for the making of laws, when an end was put to the first. When a communion is begun between God and us, it shall never fail on his side, if it do not first fail on ours. Moses is directed to bring Aaron and his sons, and the seventy elders of Israel, that they might be witnesses of the glory of God, and that communion with him to which Moses was admitted; and that their testimony might confirm the people's faith. In this approach, 1. They must all be very reverent: Worship you afar off, Exo 24:1. Before they came near, they must worship. Thus we must enter into God's gates with humble and solemn adorations, draw near as those that know our distance, and admire the condescensions of God's grace in admitting us to draw near. Are great princes approached with the profound reverences of the body? And shall not the soul that draws near to God be bowed before him? 2. They must none of them come so near as Moses, Exo 24:2. They must come up to the Lord (and those that would approach to God must ascend), but Moses alone must come near, being therein a type of Christ, who, as the high priest, entered alone into the most holy place. In the following verses, we have the solemn covenant made between God and Israel, and the exchanging of the ratifications; and a very solemn transaction it was, typifying the covenant of grace between God and believers through Christ. I. Moses told the people the words of the Lord, Exo 24:3. He did not lead them blindfold into the covenant, nor teach them a devotion that was the daughter of ignorance; but laid before them all the precepts, general and particular, in the foregoing chapters; and fairly put it to them whether they were willing to submit to these laws or no. II. The people unanimously consented to the terms proposed, without reservation or exception: All the words which the Lord hath said will we do. They had before consented in general to be under God's government (Exo 19:8); here they consent in particular to these laws now given. O that there had been such a heart in them! How well were it if people would but be always in the same good mind that sometimes they seem to be in! Many consent to the law, and yet do not live up to it; they have nothing to except against it, and yet will not persuade themselves to be ruled by it. This is the tenour of the covenant, That, if they would observe the foregoing precepts, God would perform the foregoing promises. "Obey, and be happy." Here is the bargain made. Observe, 1. How it was engrossed in the book of the covenant: Moses wrote the words of the Lord (Exo 24:4), that there might be no mistake; probably he had written them as God dictated them on the mount. As soon as ever God had separated to himself a peculiar people in the world, he governed them by a written word, as he has done ever since, and will do while the world stands and the church in it. Moses, having engrossed the articles of agreement concluded upon between God and Israel, read them in the audience of the people (Exo 24:7), that they might be perfectly apprised of the thing, and might try whether their second thoughts were the same with their first, upon the whole matter. And we may suppose they were so; for their words (Exo 24:7) are the same with what they were (Exo 24:3), but something stronger: All that the Lord hath said (be it good, or be it evil, to flesh and blood, Jer 42:6) we will do; so they had said before, but now they add, "And will be obedient; not only we will do what has been commanded, but in every thing which shall further be ordained we will be obedient." Bravely resolved! if they had but stuck to their resolution. See here that God's covenants and commands are so incontestably equitable in themselves, and so highly advantageous to us, that the more we think of them, and the more plainly and fully they are set before us, the more reason we shall see to comply with them. 2. How it was sealed by the blood of the covenant, that Israel might receive strong consolations from the ratifying of God's promises to them, and might lie under strong obligations from the ratifying of their promises to God. Thus has Infinite Wisdom devised means that we may be confirmed both in our faith and in our obedience, may be both encouraged in our duty and engaged to it. The covenant must be made by sacrifice (Psa 50:5), because, since man has sinned, and forfeited his Creator's favour, there can be no fellowship by covenant till there be first friendship and atonement by sacrifice. (1.) In preparation therefore for the parties interchangeably putting their seals to this covenant, [1.] Moses builds an altar, to the honour of God, which was principally intended in all the altars that were built, and which was the first thing to be looked at in the covenant they were now to seal. No addition to the perfections of the divine nature can be made by any of God's dealings with the children of men, but in them his perfections are manifested and magnified, and his honour is shown forth; therefore he will not be represented by an altar, to signify that all he expected from them was that they should do him honour, and that, being his people, they should be to him for a name and a praise. [2.] He erects twelve pillars, according to the number of the tribes. These were to represent the people, the other party to the covenant; and we may suppose that they were set up against the altar, and that Moses, as mediator, passed to and fro between them. Probably each tribe set up and knew its own pillar, and their elders stood by it. [3.] He appointed sacrifices to be offered upon the altar (Exo 24:5), burnt-offerings and peace-offerings, which yet were designed to be expiatory. We are not concerned to enquire who these young men were that were employed in offering these sacrifices; for Moses was himself the priest, and what they did was purely as his servants, by his order and appointment. No doubt they were men who by their bodily strength were qualified for the service, and by their station among the people were fittest for the honour. (2.) Preparation being thus made, the ratifications were very solemnly exchanged. [1.] The blood of the sacrifice which the people offered was (part of it) sprinkled upon the altar (Exo 24:6), which signifies the people's dedicating themselves, their lives, and beings, to God, and to his honour. In the blood (which is the life) of the dead sacrifices all the Israelites were presented unto God as living sacrifices, Rom 12:1. [2.] The blood of the sacrifice which God had owned and accepted was (the remainder of it) sprinkled either upon the people themselves (Exo 24:8) or upon the pillars that represented them, which signified God's graciously conferring his favour upon them and all the fruits of that favour, and his giving them all the gifts they could expect or desire from a God reconciled to them and in covenant with them by sacrifice. This part of the ceremony was thus explained: "Behold the blood of the covenant; see here how God has sealed to you to be a people; his promises to you, and yours to him, are both yea and amen." Thus our Lord Jesus, the Mediator of the new covenant (of whom Moses was a type), having offered up himself a sacrifice upon the cross, that his blood might be indeed the blood of the covenant, sprinkled it upon the altar in his intercession (Heb 9:12), and sprinkles it upon his church by his word and ordinances and the influences and operations of the Spirit of promise, by whom we are sealed. He himself seemed to allude to this solemnity when, in the institution of the Lord's supper, he said, This cup is the New Testament (or covenant) in my blood. Compare with this, Heb 9:19, Heb 9:20.

Here is, 1. Direction given concerning the robe of the ephod, Exo 28:31-35. This was next under the ephod, and reached down to the knees, was without sleeves, and was put on over their head, having holes on the sides to put the arms through, or, as Maimonides describes it, was not sewed together on the sides at all. The hole on the top, through which the head was put, was carefully bound about, that it might not tear in the putting on. In religious worship, care must be taken to prevent every thing that may distract the minds of the worshippers, or render the service despicable. Round the skirts of the robe were hung golden bells, and the representations of pomegranates made of yarn of divers colours. The pomegranates added to the beauty of the robe, and the sound of the bells gave notice to the people in the outer court when he went into the holy place to burn incense, that they might then apply themselves to their devotions at the same time (Luk 1:10), in token of their concurrence with him in his offering, and their hopes of the ascent of their prayers to God in virtue of the incense he offered. Aaron must come near to minister in the garments that were appointed him, that he die not. It is at his peril if he attend otherwise than according to the institution. This intimates that we must serve the Lord with fear and holy trembling, as those that know we deserve to die, and are in danger of making some fatal mistake. Some make the bells of the holy robe to typify the sound of the gospel of Christ in the world, giving notice of his entrance within the veil for us. Blessed are those that hear this joyful sound, Psa 89:15. The adding of the pomegranates, which are a fragrant fruit, denotes the sweet savour of the gospel, as well as the joyful sound of it, for it is a savour of life unto life. The church is called an orchard of pomegranates. 2. Concerning the golden plate fixed upon Aaron's forehead, on which must be engraven, Holiness to the Lord (Exo 28:36, Exo 28:37), or The holiness of Jehovah. Aaron must hereby be reminded that God is holy, and that his priests must be holy. Holiness becomes his house and household. The high priest must be sequestered from all pollution, and consecrated to God and to his service and honour, and so must all his ministrations be. All that attend in God's house must have Holiness to the Lord engraven upon their foreheads, that is, they must be holy, devoted to the Lord, and designing his glory in all they do. This must appear in their forehead, in an open profession of their relation to God, as those that are not ashamed to own it, and in a conversation in the world answerable to it. It must likewise be engraven like the engravings of a signet, so deep, so durable, not painted to be washed off, but sincere and lasting; such must our holiness to the Lord be. Aaron must have this upon his forehead, that he may bear the iniquity of the holy things (Exo 28:38), and that they may be accepted before the Lord. Herein he was a type of Christ, the great Mediator between God and man, through whom it is that we have to do with God. (1.) Through him what is amiss in our services is pardoned. The divine law is strict; in many things we come short of our duty, so that we cannot but be conscious to ourselves of much iniquity cleaving even to our holy things; when we would do good evil is present; even this would be our ruin if God should enter into judgment with us. But Christ, our high priest, bears this iniquity, bears it for us so as to bear it from us, and through him it is forgiven to us and not laid to our charge. (2.) Through him what is good is accepted; our persons, our performances, are pleasing to God upon the account of Christ's intercession, and not otherwise, Pe1 2:5. His being holiness to the Lord recommends all those to the divine favour that are interested in his righteousness, and clothed with his Spirit; and therefore he has said it was for our sakes that he sanctified himself, Joh 17:19. Having such a high priest, we come boldly to the throne of grace, Heb 4:14-16. 3. The rest of the garments are but named (Exo 28:39), because there was nothing extraordinary in them. The embroidered coat of fine linen was the innermost of the priestly garments; it reached to the feet, and the sleeves to the wrists, and was bound to the body with a girdle or sash of needle-work. The mitre, or diadem, was of linen, such as kings anciently wore in the east, typifying the kingly office of Christ. He is a priest upon a throne (Zac 6:13), a priest with a crown. These two God has joined, and we must not think to separate them.

Moses, having executed justice upon the principal offenders, is here dealing both with the people and with God. I. With the people, to bring them to repentance, Exo 32:30. 1. When some were slain, lest the rest should imagine that, because they were exempt from the capital punishment, they were therefore looked upon as free from guilt, Moses here tells the survivors, You have sinned a great sin, and therefore, though you have escaped this time, except you repent, you shall all likewise perish. That they might not think lightly of the sin itself, he calls it a great sin; and that they might not think themselves innocent, because perhaps they were not all so deeply guilty as some of those that were put to death, he tells them all, You have sinned a great sin. The work of ministers is to show people their sins, and the greatness of their sins. "You have sinned, and therefore you are undone if your sins be not pardoned, for ever undone without a Saviour. It is a great sin, and therefore calls for great sorrow, for it puts you in great danger." To affect them with the greatness of their sin he intimates to them what a difficult thing it would be to make up the quarrel which God had with them for it. (1.) It would not be done, unless he himself went up unto the Lord on purpose, and gave as long and as solemn attendance as he had done for the receiving of the law. And yet, (2.) Even so it was but a peradventure that he should make atonement for them; the case was extremely hazardous. This should convince us of the great evil there is in sin, that he who undertook to make atonement found it no easy thing to do it; he must go up to the Lord with his own blood to make atonement. The malignity of sin appears in the price of pardons. 2. Yet it was some encouragement to the people (when they were told that they had sinned a great sin) to hear that Moses, who had so great an interest in heaven and so true an affection for them, would go up unto the Lord to make atonement for them. Consolation should go along with conviction: first wound, and then heal; first show people the greatness of their sin, and then make known to them the atonement, and give them hopes of mercy. Moses will go up unto the Lord, though it be but a peradventure that he should make atonement. Christ, the great Mediator, went upon greater certainty than this, for he had lain in the bosom of the Father, and perfectly knew all his counsels. But to us poor supplicants it is encouragement enough in prayer for particular mercies that peradventure we may obtain them, though we have not an absolute promise. Zep 2:3, It may be, you shall be hid. In our prayers for others, we should be humbly earnest with God, though it is but a peradventure that God will give them repentance, Ti2 2:25. II. He intercedes with God for mercy. Observe, 1. How pathetic his address was. Moses returned unto the Lord, not to receive further instructions about the tabernacle: there were no more conferences now about that matter. Thus men's sins and follies make work for their friends and ministers, unpleasant work, many times, and give great interruptions to that work which they delight in. Moses in this address expresses, (1.) His great detestation of the people's sin, Exo 32:31. He speaks as one overwhelmed with the horror of it: Oh! this people have sinned a great sin. God had first told him of it (Exo 32:7), and now he tells God of it, by way of lamentation. He does not call them God's people, he knew they were unworthy to be called so; but this people, this treacherous ungrateful people, they have made for themselves gods of gold. It is a great sin indeed to make gold our god, as those do that make it their hope, and set their heart on it. He does not go about to excuse or extenuate the sin; but what he had said to them by way of conviction he says to God by way of confession: They have sinned a great sin; he came not to make apologies, but to make atonement. "Lord, pardon the sin, for it is great," Psa 25:11. (2.) His great desire of the people's welfare (Exo 32:32): Yet now it is not too great a sin for infinite mercy to pardon, and therefore if thou wilt forgive their sin. What then Moses? It is an abrupt expression, "If thou wilt, I desire no more; if thou wilt, thou wilt be praised, I shall be pleased, and abundantly recompensed for my intercession." It is an expression like that of the dresser of the vineyard (Luk 13:9), If it bear fruit; or, If thou wilt forgive, is as much as, "O that thou wouldest forgive!" as Luk 19:42, If thou hadst known is, O that thou hadst known. "But if not, if the decree has gone forth, and there is no remedy, but they must be ruined; if this punishment which has already been inflicted on many is not sufficient (Co2 2:6), but they must all be cut off, blot me, I pray thee, out of the book which thou hast written;" that is, "If they must be cut off, let me be cut off with them, and cut short of Canaan; if all Israel must perish, I am content to perish with them; let not the land of promise be mine by survivorship." This expression may be illustrated from Eze 13:9, where this is threatened against the false prophets, They shall not be written in the writing of the house of Israel, neither shall they enter into the land of Israel. God had told Moses that, if he would not interpose he would make of him a great nation, Exo 32:10. "No," says Moses, "I am so far from desiring to see my name and family built up on the ruins of Israel, that I will choose rather to sink with them. If I cannot prevent their destruction, let me not see it (Num 11:15); let me not be written among the living (Isa 4:3), nor among those that are marked for preservation; even let me die in the last ditch." Thus he expresses his tender affection for the people, and is a type of the good Shepherd, that lays down his life for the sheep (Joh 10:11), who was to be cut off from the land of the living for the transgression of my people, Isa 53:8; Dan 9:26. He is also an example of public-spiritedness to all, especially to those in public stations. All private interests must be made subordinate to the good and welfare of communities. It is no great matter what becomes of us and our families in this world, so that it go well with the church of God, and there be peace upon Israel. Moses thus importunes for a pardon, and wrestles with God, not prescribing to him ("If thou wilt not forgive, thou art either unjust or unkind"); no, he is far from that; but, "If not, let me die with the Israelites, and the will of the Lord be done." 2. Observe how prevalent his address was. God would not take him at his word; no, he will not blot any out of his book but those that by their wilful disobedience have forfeited the honour of being enrolled in it (Exo 32:33); the soul that sins shall die, and not the innocent for the guilty. This was also an intimation of mercy to the people, that they should not all be destroyed in a body, but those only that had a hand in the sin. Thus Moses gets ground by degrees. God would not at first give him full assurances of his being reconciled to them, lest, if the comfort of a pardon were too easily obtained, they should be emboldened to do the like again, and should not be made sensible enough of the evil of the sin. Comforts are suspended that convictions may be the deeper impressed: also God would hereby exercise the faith and zeal of Moses, their great intercessor. Further, in answer to the address of Moses, (1.) God promises, notwithstanding this, to go on with his kind intention of giving them the land of Canaan, the land he had spoken to them of, Exo 32:34. Therefore he sends Moses back to them to lead them, though they were unworthy of him, and promises that his angel should go before them, some created angel that was employed in the common services of the kingdom of providence, which intimated that they were not to expect any thing for the future to be done for them out of the common road of providence, not any thing extraordinary. Moses afterwards obtained a promise of God's special presence with them (Exo 33:14, Exo 33:17); but at present this was all he could prevail for. (2.) Yet he threatens to remember this sin against them when hereafter he should see cause to punish them for other sins: "When I visit, I will visit for this among the rest. Next time I take the rod in hand, they shall have one stripe the more for this." The Jews have a saying, grounded on this, that henceforward no judgment fell upon Israel but there was in it an ounce of the powder of the golden calf. I see no ground in scripture for the opinion some are of, that God would not have burdened them with such a multitude of sacrifices and other ceremonial institutions if they had not provoked him by worshipping the golden calf. On the contrary, Stephen says that when they made a calf, and offered sacrifice to the idol, God turned, and gave them up to worship the host of heaven (Act 7:41, Act 7:42); so that the strange addictedness of that people to the sin of idolatry was a just judgment upon them for making and worshipping the golden calf, and a judgment they were never quite freed from till the captivity of Babylon. See Rom 1:23-25. Note, Many that are not immediately cut off in their sins are reserved for a further day of reckoning: vengeance is slow, but sure. For the present, the Lord plagued the people (Exo 32:35), probably by the pestilence, or some other infectious disease, which was a messenger of God's wrath, and an earnest of worse. Aaron made the calf, and yet it is said the people made it, because they worshipped it. Deos qui rogat, ille facit - He who asks for gods makes them. Aaron was not plagued, but the people; for his was a sin of infirmity, theirs a presumptuous sin, between which there is a great difference, not always discernable to us, but evident to God, whose judgment therefore, we are sure, is according to truth. Thus Moses prevailed for a reprieve and a mitigation of the punishment, but could not wholly turn away the wrath of God. This (some think) bespeaks the inability of the law of Moses to reconcile men to God and to perfect our peace with him, which was reserved for Christ to do, in whom alone it is that God so pardons sin as to remember it no more.

Here is, I. One mark of displeasure put upon them for their further humiliation: Moses took the tabernacle, not his own tent for his family, but the tent wherein he gave audience, heard causes, and enquired of God, the guild-hall (as it were) of their camp, and pitched it without, afar off from the camp (Exo 33:7), to signify to them that they had rendered themselves unworthy of it, and that, unless peace was made, it would return to them no more. God would thus let them know that he was at variance with them: The Lord is far from the wicked. Thus the glory of the Lord departed from the temple when it was polluted with sin, Eze 10:4, Eze 11:23. Note, It is a sign that God is angry when he removes his tabernacle, for his ordinances are fruits of his favour and tokens of his presence; while we have them with us we have him with us. Perhaps this tabernacle was a plan, or model rather, of the tabernacle that was afterwards to be erected, a hasty draught from the pattern shown him in the mount, designed for direction to the workmen, and used, in the mean time, as a tabernacle of meeting between God and Moses about public affairs. This was set up at a distance, to affect the people with the loss of that glorious structure which, if they had not forsaken their own mercies for lying vanities, was to have been set up in the midst of them. Let them see what they had forfeited. II. Many encouragements give them, notwithstanding, to hope that God would yet be reconciled to them. 1. Though the tabernacle was removed, yet every one that was disposed to seek the Lord was welcome to follow it, Exo 33:7. Private persons, as well as Moses, were invited and encouraged to apply to God, as intercessors upon this occasion. A place was appointed for them to go to without the camp, to solicit God's return to them. Thus when Ezra (a second Moses) interceded for Israel there were assembled to him many that trembled at God's word, Ezr 9:4. When God designs mercy, he stirs up prayer. He will be sought unto (Eze 36:37); and, thanks be to his name, he may be sought unto, and will not reject the intercession of the poorest. Every Israelite that sought the Lord was welcome to this tabernacle, as well as Moses the man of God. 2. Moses undertook to mediate between God and Israel. He went out to the tabernacle, the place of treaty, probably pitched between them and the mount (Exo 33:8), and he entered into the tabernacle, Exo 33:9. That cause could not but speed well which had so good a manager; when their judge (under God) becomes their advocate, and he who was appointed to be their law-giver is an intercessor for them, there is hope in Israel concerning this thing. 3. The people seemed to be in a very good mind and well disposed towards a reconciliation. (1.) When Moses went out to go to the tabernacle, the people looked after him (Exo 33:8), in token of their respect to him whom before they had slighted, and their entire dependence upon his mediation. By this it appeared that they were very solicitous about this matter, desirous to be at peace with God and concerned to know what would be the issue. Thus the disciples looked after our Lord Jesus, when he ascended on high to enter into the holy place not made with hands, till a cloud received him out of their sight, as Moses here. And we must with an eye of faith follow him likewise thither, where he is appearing in the presence of God for us; then shall we have the benefit of his mediation. (2.) When they saw the cloudy pillar, that symbol of God's presence, give Moses the meeting, they all worshipped, every man at his tent door, Exo 33:10. Thereby they signified, [1.] Their humble adoration of the divine Majesty, which they will ever worship, and not gods of gold any more. [2.] Their joyful thankfulness to God that he was pleased to show them this token for good, and give them hopes of a reconciliation; for, if he had been pleased to kill them, he would not have shown them such things as these, would not have raised them up such a mediator, nor given him such countenance. [3.] Their hearty concurrence with Moses as their advocate in every thing he should promise for them, and their expectation of a comfortable and happy issue of this treaty. Thus must we worship God in our tents with an eye to Christ as the Mediator. Their worshipping in their tent doors declared plainly that they were not ashamed publicly to own their respect to God and Moses, as they had publicly worshipped the calf. 4. God was, in Moses, reconciling Israel to himself, and manifested himself very willing to be at peace. (1.) God met Moses at the place of treaty, Exo 33:9. The cloudy pillar, which had withdrawn itself from the camp when it was polluted with idolatry, now returned to this tabernacle at some distance, coming back gradually. If our hearts go forth towards God to meet him he will graciously come down to meet us. (2.) God talked with Moses (Exo 33:9), spoke to him face to face, as a man speaks to his friend (Exo 33:11), which intimates that God revealed himself to Moses, not only with greater clearness and evidence of divine light than to any other of the prophets, but also with greater expressions of particular kindness and grace. He spoke, not as a prince to a subject, but as a man to his friend, whom he loves, and with whom he takes sweet counsel. This was great encouragement to Israel, to see their advocate so great a favourite; and, that they might be encouraged by it, Moses turned again into the camp, to tell the people what hopes he had of bringing this business to a good issue, and that they might not despair if he should be long absent. But, because he intended speedily to return to the tabernacle of the congregation, he left Joshua there, for it was not fit that the place should be empty, so long as the cloud of glory stood at the door (v. 9); but, if God had any thing to say out of that cloud while Moses was absent, Joshua was there, ready to hear it.

the cloudy pillar descended, and stood at the door of the tabernacle--How would the downcast hearts of the people revive--how would the tide of joy swell in every bosom, when the symbolic cloud was seen slowly and majestically to descend and stand at the entrance of the tabernacle! as Moses entered--It was when he appeared as their mediator, when he repaired from day to day to intercede for them, that welcome token of assurance was given that his advocacy prevailed, that Israel's sin was forgiven, and that God would again be gracious.

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.

It was said in general (Exo 34:32), Moses gave them in commandment all that the Lord has spoken with him. But, the erecting and furnishing of the tabernacle being the work to which they were now immediately to apply themselves, there is particular mention of the orders given concerning it. I. All the congregation is summoned to attend (Exo 35:1); that is, the heads and rulers of the congregation, the representatives of the several tribes, who must receive instructions from Moses as he had received them from the Lord, and must communicate them to the people. Thus John, being commanded to write to the seven churches what had been revealed to him, writes it to the angels, or ministers, of the churches. II. Moses gave them in charge all that (and that only) which God had commanded him; thus he approved himself faithful both to God and Israel, between whom he was a messenger or mediator. If he had added, altered, or diminished, he would have been false to both. But, both sides having reposed a trust in him, he was true to the trust; yet he was faithful as a servant only, but Christ as a Son, Heb 3:5, Heb 3:6. III. He begins with the law of the sabbath, because that was much insisted on in the instructions he had received (Exo 35:2, Exo 35:3): Six days shall work be done, work for the tabernacle, the work of the day that was now to be done in its day; and they had little else to do here in the wilderness, where they had neither husbandry nor merchandise, neither food to get nor clothes to make: but on the seventh day you must not strike a stroke, no, not at the tabernacle-work; the honour of the sabbath was above that of the sanctuary, more ancient and more lasting; that must be to you a holy day, devoted to God, and not be spent in common business. It is a sabbath of rest. It is a sabbath of sabbaths (so some read it), more honourable and excellent than any of the other feasts, and should survive them all. A sabbath of sabbatism, so others read it, being typical of that sabbatism or rest, both spiritual and eternal, which remains for the people of God, Heb 4:9. It is a sabbath of rest, that is, in which a rest from all worldly labour must be very carefully and strictly observed. It is a sabbath and a little sabbath, so some of the Jews would have it read; not only observing the whole day as a sabbath, but an hour before the beginning of it, and an hour after the ending of it, which they throw in over and above out of their own time, and call a little sabbath, to show how glad they are of the approach of the sabbath and how loth to part with it. It is a sabbath of rest, but it is rest to the Lord, to whose honour it must be devoted. A penalty is here annexed to the breach of it: Whosoever doeth work therein shall be put to death. Also a particular prohibition of kindling fires on the sabbath day for any servile work, as smith's work, or plumbers, etc. IV. He orders preparation to be made for the setting up of the tabernacle. Two things were to be done: - 1. All that were able must contribute: Take you from among you an offering, Exo 35:5. The tabernacle was to be dedicated to the honour of God, and used in his service; and therefore what was brought for the setting up and furnishing of that was an offering to the Lord. Our goodness extends not to God, but what is laid out for the support of his kingdom and interest among men he is pleased to accept as an offering to himself; and he requires such acknowledgements of our receiving our all from him and such instances of our dedicating our all to him. The rule is, Whosoever is of a willing heart let him bring. It was not to be a tax imposed upon them, but a benevolence or voluntary contribution, to intimate to us, (1.) That God has not made our yoke heavy. He is a prince that does not burden his subjects with taxes, nor make them to serve with an offering, but draws with the cords of a man, and leaves it to ourselves to judge what is right; his is a government that there is no cause to complain of, for he does not rule with rigour. (2.) That God loves a cheerful giver, and is best pleased with the free-will offering. Those services are acceptable to him that come from the willing heart of a willing people, Psa 110:3. 2. All that were skilful must work: Every wise-hearted among you shall come, and make, Exo 35:10. See how God dispenses his gifts variously; and, as every man hath received the gift, so he must minister, Pe1 4:10. Those that were rich must bring in materials to work on; those that were ingenious must serve the tabernacle with their ingenuity; as they needed one another, so the tabernacle needed them both, Co1 12:7-21. The work was likely to go on when some helped with their purses, others with their hands, and both with a willing heart. Moses, as he had told them what must be given (Exo 35:5-9), so he gives them the general heads of what must be made (Exo 35:11-19), that, seeing how much work was before them, they might apply themselves to it the more vigorously, and every hand might be busy; and it gave them such an idea of the fabric designed that they could not but long to see it finished.

I. It may be thought strange that Moses, when he had recorded so fully the instructions given him upon the mount for the making of all these things, should here record as particularly the making of them, when it might have sufficed only to have said, in a few words, that each of these things was made exactly according to the directions before recited. We are sure that Moses, when he wrote by divine inspiration, used no vain repetitions; there are no idle words in scripture. Why then are so many chapters taken up with this narrative, which we are tempted to think needless and tedious? But we must consider, 1. That Moses wrote primarily for the people of Israel, to whom it would be of great use to read and hear often of these divine and sacred treasures with which they were entrusted. These several ornaments wherewith the tabernacle was furnished they were not admitted to see, but the priests only, and therefore it was requisite that they should be thus largely described particularly to them. That which they ought to read again (lest they should fail of doing it) is written again and again: thus many of the same passages of the history of Christ are in the New Testament related by two or three, and some by four of the evangelists, for the same reason. The great things of God's law and gospel we need to have inculcated upon us again and again. To write the same (says St. Paul) to me is not grievous, but for you it is safe, Phi 3:1. 2. Moses would thus show the great care which he and his workmen took to make every thing exactly according to the pattern shown him in the mount. Having before given us the original, he here givers us the copy, that we may compare them, and observe how exactly they agree. Thus he appeals to every reader concerning his fidelity to him that appointed him, in all his house, and in all the particulars of it, Heb 3:5. And thus he teaches us to have respect to all God's commandments, even to every iota and tittle of them. 3. It is intimated hereby that God takes delight in the sincere obedience of his people, and keeps an exact account of it, which shall be produced to their honour in the resurrection of the just. None can be so punctual in their duty, but God will be as punctual in his notices of it. He is not unrighteous to forget the work and labour of love, in any instance of it, Heb 6:10. 4. The spiritual riches and beauties of the gospel tabernacle are hereby recommended to our frequent and serious consideration. Go walk about this Zion, view it and review it: the more you contemplate the glories of the church, the more you will admire them and be in love with them. The charter of its privileges, and the account of its constitution, will very well bear a second reading. II. In these verses we have an account of the making of the ark, with its glorious and most significant appurtenances, the mercy-seat and the cherubim. Consider these three together, and they represent the glory of a holy god, the sincerity of a holy heart, and the communion that is between them, in and by a Mediator. 1. It is the glory of a holy god that he dwells between the cherubim; that is, is continually attended and adored by the blessed angels, whose swiftness was signified by their faces being one towards another. 2. It is the character of an upright heart that, like the ark of the testimony, it has the law of God hid and kept in it. 3. By Jesus Christ, the great propitiation, there is reconciliation made, and a communion settled, between us and God: he interposes between us and God's displeasure; and not only so, but through him we become entitled to God's favour. If he write his law in our heart, he will be to us a God and we shall be to him a people. From the mercy-seat he will teach us, there he will accept us, and show himself merciful to our unrighteousness; and under the shadow of his wings we shall be safe and easy.

SIN OFFERING FOR THE PRIEST. (Lev. 4:3-35) If the priest that is anointed do sin--that is, the high priest, in whom, considering his character as typical mediator, and his exalted office, the people had the deepest interest; and whose transgression of any part of the divine law, therefore, whether done unconsciously or heedlessly, was a very serious offense, both as regarded himself individually, and the influence of his example. He is the person principally meant, though the common order of the priesthood was included. according to the sin of the people--that is, bring guilt on the people. He was to take a young bullock (the age and sex being expressly mentioned), and having killed it according to the form prescribed for the burnt offerings, he was to take it into the holy place and sprinkle the atoning blood seven times before the veil, and tip with the crimson fluid the horns of the golden altar of incense, on his way to the court of the priests,--a solemn ceremonial appointed only for very grave and heinous offenses, and which betokened that his sin, though done in ignorance, had vitiated all his services; nor could any official duty he engaged in be beneficial either to himself or the people, unless it were atoned for by blood.