Resultados para: "Mystery"

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.

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.

We have here the making up of the marriage between Isaac and Rebekah. It is related very largely and particularly, even to the minute circumstances, which, we should think, might have been spared, while other things of great moment and mystery (as the story of Melchizedek) are related in few words. Thus God conceals that which is curious from the wise and prudent, reveals to babes that which is common and level to their capacity (Mat 11:25), and rules and saves the world by the foolishness of preaching, Co1 1:21. Thus also we are directed to take notice of God's providence in the little common occurrences of human life, and in them also to exercise our own prudence and other graces; for the scripture was not intended for the use of philosophers and statesmen only, but to make us all wise and virtuous in the conduct of ourselves and families. Here is, I. The very kind reception given to Abraham's servant by Rebekah's relations. Her brother Laban went to invite and conduct him in, but not till he saw the ear-rings and the bracelets upon his sister's hands, Gen 24:30. "O," thinks Laban, "here is a man that there is something to be got by, a man that is rich and generous; we will be sure to bid him welcome!" We know so much of Laban's character, by the following story, as to think that he would not have been so free of his entertainment if he had not hoped to be well paid for it, as he was, Gen 24:53. Note, A man's gift maketh room for him (Pro 18:16), which way soever it turneth, it prospereth, Pro 17:8. 1. The invitation was kind: Come in, thou blessed of the Lord, Gen 24:31. They saw he was rich, and therefore pronounced him blessed of the Lord; or, perhaps, because they heard from Rebekah (Gen 24:28) or the gracious words which proceeded out of his mouth, they concluded him a good man, and therefore blessed of the Lord. Note, Those that are blessed of God should be welcome to us. It is good owning those whom God owns. 2. The entertainment was kind, Gen 24:32, Gen 24:33. Both the house and stable were well furnished, and Abraham's servant was invited to the free use of both. Particular care was taken of the camels; for a good man regardeth the life of his beast, Pro 12:10. If the ox knows his owner to serve him, the owner should know his ox to provide for him that which is fitting for him. II. The full account which he gave them of his errand, and the court he made to them for their consent respecting Rebekah. Observe, 1. How intent he was upon his business; though he had come off a journey, and come to a good house, he would not eat, till he had told his errand, Gen 24:33. Note, The doing of our work, and the fulfilling of our trusts, either for God or man, should be preferred by us before our necessary food: it was our Saviour's meat and drink, Joh 4:34. 2. How ingenious he was in the management of it; he approved himself, in this matter, both a prudent man and a man of integrity, faithful to his master by whom he was trusted, and just to those with whom he now treated. (1.) He gives a short account of the state of his master's family, Joh 4:34-36. He was welcome before, but we may suppose him doubly welcome when he said, I am Abraham's servant. Abraham's name, no doubt, was well known among them and respected, and we might suppose them not altogether ignorant of his state, for Abraham knew theirs, Gen 22:20-24. Two things he suggests, to recommend his proposal: - [1.] That his master Abraham, through the blessing of God, had a very good estate; and, [2.] That he had settled it all upon Isaac, for whom he was now a suitor. (2.) He tells them the charge his master had given him, to fetch a wife for his son from among his kindred, with the reason of it, Gen 24:37, Gen 24:38. Thus he insinuates a pleasing hint, that, though Abraham had removed to a country at so great a distance, yet he still retained the remembrance of his relations that he had left behind, and a respect for them. The highest degrees of divine affection must not divest us of natural affection. He likewise obviates an objection, That, if Isaac were deserving, he needed not send so far off for a wife: why did he not marry nearer home? "For a good reason," says he; "my master's son must not match with a Canaanite." He further recommends his proposal, [1.] From the faith his master had that it would succeed, Gen 24:40. Abraham took encouragement from the testimony of his conscience that he walked before God in a regular course of holy living, and thence inferred that God would prosper him; probably he refers to that covenant which God had made with him (Gen 17:1), I am God, all-sufficient, walk before me. Therefore, says he the God before whom I walk will send his angel. Note, While we make conscience of our part of the covenant, we may take the comfort of God's part of it; and we should learn to apply general promises of particular cases, as there is occasion. [2.] From the care he himself had taken to preserve their liberty of giving or refusing their consent, as they should see cause, without incurring the guilt of perjury (Gen 24:39-41), which showed him, in general, to be a cautious man, and particularly careful that their consent might not be forced, but be either free or not at all. (3.) He relates to them the wonderful concurrence of providences, to countenance and further the proposal, plainly showing the finger of God in it. [1.] He tells them how he had prayed for direction by a sign, Gen 24:42-44. Note, It is good dealing with those who be prayer take God along with them in their dealings. [2.] How God had answered his prayer in the very letter of it. Though he did but speak in his heart (Gen 24:45), which perhaps he mentions, lest it should be suspected that Rebekah had overheard his prayer and designedly humoured it. "No," says he, "I spoke it in my heart, so that none heard it but God, to whom thought are word, and from him the answer came," Gen 24:46, Gen 24:47. [3.] How he had immediately acknowledged God's goodness to him therein, leading him, as he here expresses it, in the right way. Note, God's way is always the right way (Psa 107:7), and those are well led whom he leads. (4.) He fairly refers the matter to their consideration, and waits their decision (Gen 24:49): "If you will deal kindly and truly with my master, well and good: if you will be sincerely kind, you will accept the proposal, and I have what I came for; if not, do not hold me in suspense." Note, Those who deal fairly have reason to expect fair dealing. (5.) They freely and cheerfully close with the proposal upon a very good principle (Gen 24:50): "The thing proceedeth from the Lord, Providence smiles upon it, and we have nothing to say against it." They do not object distance of place, Abraham's forsaking them, or his having no land in possession, but person estate only: they do not question the truth of what this man said; but, [1.] They trust much to his integrity. It were well if honesty did so universally prevail among men that it might be as much an act of prudence as it is of good nature to take a man's word. [2.] They trust more to God's providence, and therefore by silence give consent, because it appears to be directed and disposed by Infinite Wisdom. Note, A marriage is then likely to be comfortable when it appears to proceed from the Lord. (6.) Abraham's servant makes a thankful acknowledgment of the good success he had met with, [1.] To God: He worshipped the Lord, Gen 24:52. Observe, First, As his good success went on, he went on to bless God. Those that pray without ceasing should in every thing give thanks, and own God in every step of mercy. Secondly, God sent his angel before him, and so gave him success, Gen 24:7, Gen 24:40. But when he has the desired success, he worships God, not the angel. Whatever benefit we have by the ministration of angels, all the glory must be given to the Lord of the angels, Rev 22:9. [2.] He pays his respects to the family also, and particularly to the bride, Gen 24:53. He presented her, and her mother, and brother, with many precious things, both to give a real proof of his master's riches and generosity and in gratitude for their civility to him, and further to ingratiate himself with them.

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

Jacob had no sooner obtained the blessing than immediately he was forced to flee from his country; and, as it if were not enough that he was a stranger and sojourner there, he must go to be more so, and no better than an exile, in another country. Now Jacob fled into Syria, Hos 12:12. He was blessed with plenty of corn and wine, and yet he went away poor, was blessed with government, and yet went out to service, a hard service. This was, 1. Perhaps to correct him for his dealing fraudulently with his father. The blessing shall be confirmed to him, and yet he shall smart for the indirect course he took to obtain it. While there is such an alloy as there is of sin in our duties, we must expect an alloy of trouble in our comforts. However, 2. It was to teach us that those who inherit the blessing must expect persecution; those who have peace in Christ shall have tribulation in the world, Joh 16:33. Being told of his before, we must not think it strange, and, being assured of a recompence hereafter, we must not think it hard. We may observe, likewise, that God's providences often seem to contradict his promises, and to go cross to them; and yet, when the mystery of God shall be finished, we shall see that all was for the best, and that cross providences did but render the promises and the accomplishment of them the more illustrious. Now Jacob is here dismissed by his father, I. With a solemn charge: He blessed him, and charged him, Gen 28:1, Gen 28:2. Note, Those that have the blessing must keep the charge annexed to it, and not think to separate what God has joined. The charge is like that in Co2 6:14, Be not unequally yoked with unbelievers; and all that inherit the promises of the remission of sins, and the gift of the Holy Ghost, must keep this charge, which follows those promises, Save yourselves from this untoward generation, Act 2:38-40. Those that are entitled to peculiar favours must be a peculiar people. If Jacob be an heir of promise, he must not take a wife of the daughters of Canaan; those that profess religion should not marry those that are irreligious. II. With a solemn blessing, Gen 28:3, Gen 28:4. He had before blessed him unwittingly; now he does it designedly, for the greater encouragement of Jacob in that melancholy condition to which he was now removing. This blessing is more express and full than the former; it is an entail of the blessing of Abraham, that blessing which was poured on the head of Abraham like the anointing oil, thence to run down to his chosen seed, as the skirts of his garments. It is a gospel blessing, the blessing of church-privileges, that is the blessing of Abraham, which upon the Gentiles through faith, Gal 3:14. It is a blessing from God Almighty, by which name God appeared to the patriarchs, Exo 6:3. Those are blessed indeed whom God Almighty blesses; for he commands and effects the blessing. Two great promises Abraham was blessed with, and Isaac here entails them both upon Jacob. 1. The promise of heirs: God make thee fruitful, and multiply thee, Gen 28:3. (1.) Through his loins should descend from Abraham that people who should be numerous as the stars of heaven, and the sand of the sea, and who should increase more than the rest of the nations, so as to be an assembly of people, as the margin reads it. And never was such a multitude of people so often gathered into one assembly as the tribes of Israel were in the wilderness, and afterwards. (2.) Through his loins should descend from Abraham that person in whom all the families of the earth should be blessed, and to whom the gathering of the people should be. Jacob had in him a multitude of people indeed, for all things in heaven and earth are united in Christ (Eph 1:10), all centre in him, that corn of wheat, which falling to the ground, produced much fruit, Joh 12:24. 2. The promise of an inheritance for those heirs: That thou mayest inherit the land of thy sojournings, Gen 28:4. Canaan was hereby entailed upon the seed of Jacob, exclusive of the seed of Esau. Isaac was now sending Jacob away into a distant country, to settle there for some time; and, lest this should look like disinheriting him, he here confirms the settlement of it upon him, that he might be assured that the discontinuance of his possession should be no defeasance of his right. Observe, He is here told that he should inherit the land wherein he sojourned. Those that are sojourners now shall be heirs for ever: and, even now, those do most inherit the earth (though they do not inherit most of it) that are most like strangers in it. Those have the best enjoyment of present things that sit most loose to them. This promise looks as high as heaven, of which Canaan was a type. This was the better country, which Jacob, with the other patriarchs, had in his eye, when he confessed himself a stranger and pilgrim upon the earth, Heb 11:13. Jacob, having taken leave of his father, was hastened away with all speed, lest his brother should find an opportunity to do him a mischief, and away he went to Padan-aram, Gen 28:5. How unlike was his taking a wife thence to his father's! Isaac had servants and camels sent to fetch his; Jacob must go himself, go alone, and go afoot, to fetch his: he must go too in a fright from his father's house, not knowing when he might return. Note, If God, in his providence, disable us, we must be content, though we cannot keep up the state and grandeur of our ancestors. We should be more in care to maintain their piety than to maintain their dignity, and to be as good as they were than to be as great. Rebekah is here called Jacob's and Esau's mother. Jacob is named first, not only because he had always been his mother's darling, but because he was now make his father's heir, and Esau was, in this sense, set aside. Note, The time will come when piety will have precedency, whatever it has now.

they sat down to eat bread--What a view does this exhibit of those hardened profligates! Their common share in this conspiracy is not the only dismal feature in the story. The rapidity, the almost instantaneous manner in which the proposal was followed by their joint resolution, and the cool indifference, or rather the fiendish satisfaction, with which they sat down to regale themselves, is astonishing. It is impossible that mere envy at his dreams, his gaudy dress, or the doting partiality of their common father, could have goaded them on to such a pitch of frenzied resentment or confirmed them in such consummate wickedness. Their hatred to Joseph must have had a far deeper seat. It must have been produced by dislike to his piety and other excellencies, which made his character and conduct a constant censure upon theirs, and on account of which they found that they could never be at ease till they had rid themselves of his hated presence. This was the true solution of the mystery, just as it was in the case of Cain (Jo1 3:12). they lifted up their eyes, . . . and, behold, a company of Ishmaelites--They are called Midianites (Gen 37:28), and Medanites, in Hebrew (Gen 37:36), being a travelling caravan composed of a mixed association of Arabians. Those tribes of Northern Arabia had already addicted themselves to commerce, and long did they enjoy a monopoly, the carrying trade being entirely in their hands. Their approach could easily be seen; for, as their road, after crossing the ford from the trans-jordanic district, led along the south side of the mountains of Gilboa, a party seated on the plain of Dothan could trace them and their string of camels in the distance as they proceeded through the broad and gently sloping valley that intervenes. Trading in the produce of Arabia and India, they were in the regular course of traffic on their way to Egypt: and the chief articles of commerce in which this clan dealt were spicery from India, that is, a species of resinous gum, called storax, balm--"balm of Gilead," the juice of the balsam tree, a native of Arabia-Felix, and myrrh--an Arabic gum of a strong, fragrant smell. For these articles there must have been an enormous demand in Egypt as they were constantly used in the process of embalming.

Then Pharaoh sent and called Joseph--Now that God's set time had come (Psa 105:19), no human power nor policy could detain Joseph in prison. During his protracted confinement, he might have often been distressed with perplexing doubts; but the mystery of Providence was about to be cleared up, and all his sorrows forgotten in the course of honor and public usefulness in which his services were to be employed. shaved himself--The Egyptians were the only Oriental nation that liked a smooth chin. All slaves and foreigners who were reduced to that condition, were obliged, on their arrival in that country, to conform to the cleanly habits of the natives, by shaving their beards and heads, the latter of which were covered with a close cap. Thus prepared, Joseph was conducted to the palace, where the king seemed to have been anxiously waiting his arrival.

Observe here, I. The builders of the tabernacle made very good despatch. It was not much more than five months from the beginning to the finishing of it. Though there was a great deal of fine work about it, such as is usually the work of time, embroidering and engraving, not only in gold, but in precious stones, yet they went through with it in a little time. Church-work is usually slow work, but they made quick work of this, and yet did it with the greatest exactness imaginable. For, 1. Many hands were employed, all unanimous, and not striving with each other. This expedited the business, and made it easy. 2. The workmen were taught of God, and so were kept from making blunders, which would have retarded them. 3. The people were hearty and zealous in the work, and impatient till it was finished. God had prepared their hearts, and then the thing was done suddenly, Ch2 29:36. Resolution and industry, and a cheerful application of mind, will, by the grace of God, bring a great deal of good work to pass in a little time, in less than one would expect. II. They punctually observed their orders, and did not in the least vary from them. They did it according to all that the Lord commanded Moses, Exo 39:32, Exo 39:42. Note, God's work must be done, in every thing, according to his own will. His institutions neither need nor admit men's inventions to make them either more beautiful or more likely to answer the intention of them. Add thou not unto his words. God is pleased with willing worship, but not with will-worship. III. They brought all their work to Moses, and submitted it to his inspection and censure, Exo 39:33. He knew what he had ordered them to make; and now the particulars were called over, and all produced, that Moses might see both that they had made all, omitting nothing, and that they had made all according to the instructions given them, and that, if they had made a mistake in any thing, it might be forthwith rectified. Thus they showed respect to Moses, who was set over them in the Lord; not objecting that Moses did not understand such work, and therefore that there was no reason for submitting it to his judgment. No, that God who gave them so much knowledge as to do the work gave them also so much humility as to be willing to have it examined and compared with the model. Moses was in authority, and they would pay a deference to his place. The spirit of the prophets is subject to the prophets. And besides, though they knew how to do the work better than Moses, Moses had a better and more exact idea of the model than they had, and therefore they could not be well pleased with their own work, unless they had his approbation. Thus in all the services of religion we should labour to be accepted of the Lord. IV. Moses, upon search, found all done according to the rule, Exo 39:43. Moses, both for their satisfaction and for his own, did look upon all the work, piece by piece, and behold they had done it according to the pattern shown him, for the same Being that showed him the pattern guided their hand in the work. All the copies of God's grace exactly agree with the original of his counsels: what God works in us, and by us, is the fulfilling of the good pleasure of his own goodness; and when the mystery of God shall be finished, and all his performances come to be compared with his purposes, it will appear that behold all is done according to the counsel of his own will, not one iota or tittle of which shall fall to the ground, or be varied from. V. Moses blessed them. 1. He commended them, and signified his approbation of all they had done. He did not find fault where there was none, as some do, who think they disparage their own judgment if they do not find something amiss in the best and most accomplished performance. In all this work it is probable there might have been found here and there a stitch amiss, and a stroke awry, which would have served for an over-curious and censorious critic to animadvert upon; but Moses was too candid to notice small faults where there were no great ones. Note, All governors must be a praise to those that do well, as well as a terror to evil-doers. Why should any take a pride in being hard to be pleased? 2. He not only praised them, but prayed for them. He blessed them as one having authority, for the less is blessed of the better. We read not of any wages that Moses paid them for their work, but this blessing he gave them. For, though ordinarily the labourer be worthy of his hire, yet in this case, 1. They wrought for themselves. The honour and comfort of God's tabernacle among them would be recompence enough. If thou be wise, thou shalt be wise for thyself. 2. They had their meat from heaven on free-cost, for themselves and their families, and their raiment waxed not old upon them; so that they neither needed wages nor had reason to expect any. Freely you have received, freely give. The obligations we lie under, both in duty and interest, to serve God, should be sufficient to quicken us to our work, though we had not a reward in prospect. But, 3. This blessing, in the name of the Lord, was wages enough for all their work. Those whom God employs he will bless, and those whom he blesses are blessed indeed. The blessing he commands is life for evermore.

We have here, I. A repetition and confirmation of the law against eating blood. We have met with this prohibition twice before in the levitical law (Lev 3:17; Lev 7:26), besides the place it had in the precepts of Noah, Gen 9:4. But here, 1. The prohibition is repeated again and again, and reference had to the former laws to this purport (Lev 17:12): I said to the children of Israel, No soul of you shall eat blood; and again (Lev 17:14), You shall eat the blood of no manner of flesh. A great stress is laid upon it, as a law which has more in it than at first view one would think. 2. It is made binding, not only on the house of Israel, but on the strangers that sojourned among them (Lev 17:10), which perhaps was one reason why it was thought advisable, for a time, to forbid blood to the Gentile converts, Act 15:29. 3. The penalty annexed to this law is very severe (Lev 17:10): I will even set my face against that soul that eateth blood, if he do it presumptuously, and will cut him off; and again (Lev 17:14), He shall be cut off. Note, God's wrath will be the sinner's ruin. Write that man undone, for ever undone, against whom God sets his face; for what creature is able to confront the Creator? 4. A reason is given for this law (Lev 17:11): because it is the blood that makes atonement for the soul; and therefore it was appointed to make atonement with, because the life of the flesh is the blood. The sinner deserved to die; therefore the sacrifice must die. Now, the blood being so the life that ordinarily beasts were killed for man's use by the drawing out of all their blood, God appointed the sprinkling or pouring out of the blood of the sacrifice upon the altar to signify that the life of the sacrifice was given to God instead of the sinner's life, and as a ransom or counter-price for it; therefore without shedding of blood there was no remission, Heb 9:22. For this reason they must eat no blood, and, (1.) It was then a very good reason; for God would by this means preserve the honour of that way of atonement which he had instituted, and keep up in the minds of the people a reverent regard to it. The blood of the covenant being then a sensible object, no blood must be either eaten or trodden under foot as a common thing, as they must have no ointment nor perfume like that which God ordered them to make for himself. But, (2.) This reason is now superseded, which intimates that the law itself was ceremonial, and is now no longer in force: the blood of Christ who has come (and we are to look for no other) is that alone which makes atonement for the soul, and of which the blood of the sacrifices was an imperfect type: the coming of the substance supersedes the shadow. The blood of beasts is no longer the ransom, but Christ's blood only; and therefore there is not now that reason for abstaining from blood which there was then, and we cannot suppose it was the will of God that the law should survive the reason of it. The blood, provided it be so prepared as not to be unwholesome, is now allowed for the nourishment of our bodies, because it is no longer appointed to make an atonement for the soul. (3.) Yet it has still useful significancy. The life is in the blood; it is the vehicle of the animal spirits, and God would have his people to regard the life even of their beasts, and not to be cruel and hard-hearted, not to take delight in any thing that is barbarous. They must not be a blood-thirsty people. The blood then made atonement figuratively, now the blood of Christ makes atonement really and effectually; to this therefore we must have a reverent regard, and not use it as a common thing, for he will set his face against those that do so, and they shall be cut off, Heb 10:29. II. Some other precepts are here given as appendages to this law, and hedges about it, 1. They must cover the blood of that which they took in hunting, Lev 17:13. They must not only not eat it, but must give it a decent burial, in token of some mystery which they must believe lay hidden in this constitution. the Jews look upon this as a very weighty precept and appoint that the blood should be covered with these words, Blessed be he that hath sanctified us by his precepts, and commanded us to cover blood. 2. They must not eat that which died of itself or was torn of beasts (Lev 17:15), for the blood was either not at all, or not regularly, drawn out of them. God would have them to be curious in their diet, not with the curiosity that gratifies the sensual appetite, but with that which checks and restrains it. God would not have his children to eat every thing that came in their way with greediness, but to consider diligently what was before them, that they might learn in other things to ask questions for conscience' sake. Those that flew upon the spoiled sinned, Sa1 14:32, Sa1 14:33. If a man did, through ignorance or inconsideration, eat the flesh of any beast not duly slain, he must wash himself and his clothes, else he bore his iniquity, Lev 17:15, Lev 17:16. The pollution was ceremonial, so was the purification from it; but if a man slighted the prescribed method of cleansing, or would not submit, he thereby contracted moral guilt. See the nature of a remedial law: he that obeys it has the benefit of it; he that does not, not only remains under his former guilt, but adds to that guilt of contemning the provisions made by divine grace for his relief, and sins against the remedy.

Here, I. The priests, among other good offices which they were to do, are appointed solemnly to bless the people in the name of the Lord, Num 6:23. It was part of their work, Deu 21:5. Hereby God put an honour upon the priests, for the less is blessed of the better; and hereby he gave great comfort and satisfaction to the people, who looked upon the priest as God's mouth to them. Though the priests of himself could do no more than beg a blessing, yet being an intercessor by office, and doing that in his name who commands the blessing, the prayer carried with it a promise, and he pronounced it as one having authority with his hands lifted up and his face towards the people. Now, 1. This was a type of Christ's errand into the world, which was to bless us (Act 3:26), as the high priest of our profession. The last thing he did on earth was with uplifted hands to bless his disciples, Luk 24:50, Luk 24:51. The learned bishop Pearson observes it as a tradition of the Jews that the priests blessed the people only at the close of the morning sacrifice, not of the evening sacrifice, to show (says he) that in the last days, the days of the Messiah, which are (as it were) the evening of the world, the benediction of the law should cease, and the blessing of Christ should take place. 2. It was a pattern to gospel ministers, the masters of assemblies, who are in like manner to dismiss their solemn assemblies with a blessing. The same that are God's mouth to his people, to teach and command them, are his mouth likewise to bless them; and those that receive the law shall receive the blessing. The Hebrew doctors warn the people that they say not, "What availeth the blessing of this poor simple priest? "For," say they, "the receiving of the blessing depends, not on the priest, but on the holy blessed God." II. A form of blessing is here prescribed them. In their other devotions no form was prescribed, but this being God's command concerning benediction, that it might not look like any thing of their own, he puts the very words in their mouths, Num 6:24-26. Here observe, 1. That the blessing is commanded upon each particular person: The Lord bless thee. They must each of them prepare themselves to receive the blessing, and then they should find enough in it to make them every man happy. Blessed shalt thou be, Deu 28:3. If we take the law to ourselves, we may take the blessing to ourselves, as if our names were inserted. 2. That the name Jehovah is three times repeated in it, and (as the critics observe) each with a different accent in the original; the Jews themselves think there is some mystery in this, and we know what it is, the New Testament having explained it, which directs us to expect the blessing from the grace of our Lord Jesus Christ, the love of the Father, and the communion of the Holy Ghost, each of which persons is Jehovah, and yet they are "not three Lords, but one Lord," Co2 13:14. 3. That the favour of God is all in all in this blessing, for that is the fountain of all good. (1.) The Lord bless thee! Our blessing God is only our speaking well of him; his blessing us is doing well for us; those whom he blesses are blessed indeed. (2.) The Lord make his face shine upon thee, alluding to the shining of the sun upon the earth, to enlighten and comfort it, and to renew the face of it. "The Lord love thee and cause thee to know that he loves thee." We cannot but be happy if we have God's love; and we cannot but be easy if we know that we have it. (3.) The Lord lift up his countenance upon thee. This is to the same purport with the former, and it seems to allude to the smiles of a father upon his child, or of a man upon his friend whom he takes pleasure in. If God give us the assurances of his special favour and his acceptance of us, this will put gladness into the heart, Psa 4:7, Psa 4:8. 4. That the fruits of this favour conveyed by this blessing are protection, pardon, and peace. (1.) Protection from evil, Num 6:24. The Lord keep thee, for it is he that keeps Israel, and neither slumbers nor sleeps (Psa 121:4), and all believers are kept by the power of God. (2.) Pardon of sin, Num 6:25. The Lord be gracious, or merciful, unto thee. (3.) Peace (Num 6:26), including all that good which goes to make up a complete happiness. III. God here promises to ratify and confirm the blessing: They shall put my name upon the children of Israel, Num 6:27. God gives them leave to make use of his name in blessing the people, and to bless them as his people, called by his name. This included all the blessings they could pronounce upon them, to mark them for God's peculiar, the people of his choice and love. God's name upon them was their honour, their comfort, their safety, their plea. We are called by thy name, leave us not. It is added, and I will bless them. Note, A divine blessing goes along with divine institutions, and puts virtue and efficacy into them. What Christ says of the peace is true of the blessing, "Peace to this congregation," if the sons of peace and heirs of blessing be there, the peace, the blessing, shall rest upon them, Luk 10:5, Luk 10:6. For in every place where God records his name he will meet his people and bless them.

THE FORM OF BLESSING THE PEOPLE. (Num 6:23-27) Speak unto Aaron and unto his sons, saying, On this wise ye shall bless the congregation of Israel, &c.--This passage records the solemn benediction which God appointed for dismissing the people at the close of the daily service. The repetition of the name "Lord" or "Jehovah" three times, expresses the great mystery of the Godhead--three persons, and yet one God. The expressions in the separate clauses correspond to the respective offices of the Father, to "bless and keep us"; of the Son, to be "gracious to us"; and of the Holy Ghost, to "give us peace." And because the benediction, though pronounced by the lips of a fellow man, derived its virtue, not from the priest but from God, the encouraging assurance was added, "I the Lord will bless them." Next: Numbers Chapter 7

We have here the divine appointment concerning the solemn burning of a red heifer to ashes, and the preserving of the ashes, that of them might be made, not a beautifying, but a purifying, water, for that was the utmost the law reached to; it offered not to adorn as the gospel does, but to cleanse only. This burning of the heifer, though it was not properly a sacrifice of expiation, being not performed at the altar, yet was typical of the death and sufferings of Christ, by which he intended, not only to satisfy God's justice, but to purify and pacify our consciences, that we may have peace with God and also peace in our own bosoms, to prepare for which Christ died, not only like the bulls and goats at the altar, but like the heifer without the camp. I. There was a great deal of care employed in the choice of the heifer that was to be burnt, much more than in the choice of any other offering, Num 19:2. It must not only be without blemish, typifying the spotless purity and sinless perfection of the Lord Jesus, but it must a red heifer, because of the rarity of the colour, that it might be the more remarkable: the Jews say, "If but two hairs were black or white, it was unlawful." Christ, as man, was the Son of Adam, red earth, and we find him red in his apparel, red with his own blood, and red with the blood of his enemies. And it must be one on which never came yoke, which was not insisted on in other sacrifices, but thus was typified the voluntary offer of the Lord Jesus, when he said, Lo, I come, He was bound and held with no other cords than those of his own love. This heifer was to be provided at the expense of the congregation, because they were all to have a joint interest in it; and so all believers have in Christ. II. There was to be a great deal of ceremony in the burning of it. The care of doing it was committed to Eleazar, not to Aaron himself, because it was not fit that he should do any thing to render himself ceremonially unclean, no, not so much as till the evening (Num 19:8); yet it being an affair of great concern especially in the significancy of it, it was to be performed by him that was next to Aaron in dignity. The chief priests of that time had the principal hand in the death of Christ. Now, 1. The heifer was to be slain without the camp, as an impure thing, which bespeaks the insufficiency of the methods prescribed by the ceremonial law to take away sin. So far were they from cleansing effectually that they were themselves unclean; as if the pollution that was laid upon them continued to cleave to them. Yet, to answer this type, our Lord Jesus, being made sin and a curse for us, suffered without the gate, Heb 13:12. 2. Eleazar was to sprinkle the blood directly before the door of the tabernacle, and looking steadfastly towards it, Num 19:4. This made it in some sort an expiation; for the sprinkling of the blood before the Lord was the chief solemnity in all the sacrifices of atonement; therefore, though this was not done at the altar, yet, being done towards the sanctuary, it was intimated that the virtue and validity of it depended upon the sanctuary, and were derived from it. This signified the satisfaction that was made to God by the death of Christ, our great high priest, who by the eternal Spirit (and the Spirit is called the finger of God, as Ainsworth observes, Luk 11:20) offered himself without spot unto God; directly before the sanctuary, when he said, Father, into thy hands I commit my spirit. It also signifies how necessary it was to the purifying of our hearts that satisfaction should be made to divine justice. This sprinkling of the blood put virtue into the ashes. 3. The heifer was to be wholly burnt, Num 19:5. This typified the extreme sufferings of our Lord Jesus, both in soul and body, as a sacrifice made by fire. The priest was to cast into the fire, while it was burning, cedarwood, hyssop, and scarlet, which were used in the cleansing of lepers (Lev 14:6, Lev 14:7), that the ashes of these might be mingled with the ashes of the heifer, because they were designed for purification. 4. The ashes of the heifer (separated as well as they could from the ashes of the wood wherewith it was burnt) were to be carefully gathered up by the hand of a clean person, and (as the Jews say) pounded and sifted, and so laid up for the use of the congregation, as there was occasion (Num 19:9), not only for that generation, but for posterity; for the ashes of this one heifer were sufficient to season as many vessels of water as the people of Israel would need for many ages. The Jews say that this one served till the captivity, nearly 1000 years, and that there was never another heifer burnt till Ezra's time, after their return, to which tradition of theirs, grounded (I suppose) only upon the silence of their old records, I see no reason we have to give credit, since in the later times of their church, of which they had more full records, they find eight burnt between Ezra's time and the destruction of the second temple, which was about 500 years, These ashes are said to be laid up here as a purification for sin, because, though they were intended to purify only from ceremonial uncleanness, yet they were a type of that purification for sin which our Lord Jesus made by his death. Ashes mixed with water are used in scouring, but these had their virtue purely from the divine institution, and their accomplishment and perfection in Christ, who is the end of this law for righteousness. Now observe, (1.) That the water of purification was made so by the ashes of a heifer, whose blood was sprinkled before the sanctuary; so that which cleanses our consciences is the abiding virtue of the death of Christ; it is his blood that cleanses from all sin, Jo1 1:7. (2.) That the ashes were sufficient for all the people. There needed not to be a fresh heifer slain for every person or family that had occasion to be purified, but this one was enough for all, even for the strangers that sojourned among them (Num 19:10); so there is virtue enough in the blood of Christ for all that repent and believe the gospel, for every Israelite, and not for their sins only, but for the sins of the whole world, Jo1 2:2. (3.) That these ashes were capable of being preserved without waste to many ages. No bodily substance is so incorruptible as ashes are, which (says bishop Patrick) made these a very fit emblem of the everlasting efficacy of the sacrifice of Christ. He is able to save, and, in order to that, able to cleanse, to the uttermost, both of person and times. (4.) These ashes were laid up as a stock or treasure, for the constant purification of Israel from their pollutions; so the blood of Christ is laid up for us in the word and sacraments, as an inexhaustible fountain of merit, to which by faith we may have recourse daily for the purging of our consciences; see Zac 13:1. 5. All those that were employed in this service were made ceremonially unclean by it; even Eleazar himself, though he did but sprinkle the blood, Num 19:7. He that burned the heifer was unclean (Num 19:8), and he that gathered up the ashes (Num 19:10); so all that had a hand in putting Christ to death contracted guilt by it: his betrayer, his prosecutors, his judge, his executioner, all did what they did with wicked hands, though it was by the determinate counsel and foreknowledge of God (Act 2:23); yet some of them were, and all might have been cleansed by the virtue of that same blood which they had brought themselves under the guilt of. Some make this to signify the imperfection of the legal services, and their insufficiency to take away sin, inasmuch as those who prepared for the purifying of others were themselves polluted by the preparation. The Jews say, This is a mystery which Solomon himself did not understand, that the same thing should pollute those that were clean and purify those that were unclean. But (says bishop Patrick) it is not strange to those who consider that all the sacrifices which were offered for sin were therefore looked upon as impure, because the sins of men were laid upon them, as all our sins were upon Christ, who therefore is said to be made sin for us, Co2 5:21.

The secret things belong unto the Lord--This verse has no apparent connection with the thread of discourse. It is thought to have been said in answer to the looks of astonishment or the words of inquiry as to whether they would be ever so wicked as to deserve such punishments. The recorded history of God's providential dealings towards Israel presents a wonderful combination of "goodness and severity." There is much of it involved in mystery too profound for our limited capacities to fathom; but, from the comprehensive wisdom displayed in those parts which have been made known to us, we are prepared to enter into the full spirit of the apostle's exclamation, "How unsearchable are his judgments" (Rom 11:33). Next: Deuteronomy Chapter 30

THE COMMANDMENT IS MANIFEST. (Deu 30:11-14) For this commandment . . . is not hidden . . . neither is it far off--That law of loving and obeying God, which was the subject of Moses' discourse, was well known to the Israelites. They could not plead ignorance of its existence and requirements. It was not concealed as an impenetrable mystery in heaven, for it had been revealed; nor was it carefully withheld from the people as a dangerous discovery; for the youngest and humblest of them were instructed in those truths, which were subjects of earnest study and research among the wisest and greatest of other nations. They were not under a necessity of undertaking long journeys or distant voyages, as many ancient sages did in quest of knowledge. They enjoyed the peculiar privilege of a familiar acquaintance with it. It was with them a subject of common conversation, engraven on their memories, and frequently explained and inculcated on their hearts. The apostle Paul (Rom 10:6-8) has applied this passage to the Gospel, for the law of Christ is substantially the same as that of Moses, only exhibited more clearly in its spiritual nature and extensive application; and, accompanied with the advantages of Gospel grace, it is practicable and easy.

Here is, I. A commanding preface or introduction to this song of Moses, Deu 32:1, Deu 32:2. He begins, 1. With a solemn appeal to heaven and earth concerning the truth and importance of what he was about to say, and the justice of the divine proceedings against a rebellious and backsliding people, for he had said (Deu 31:28) that he would in this song call heaven and earth to record against them. Heaven and earth would sooner hear than this perverse and unthinking people; for they revolt not from the obedience to their Creator, but continue to this day, according to his ordinances, as his servants (Psa 119:89-91), and therefore will rise up in judgment against rebellious Israel. Heaven and earth will be witnesses against sinners, witnesses of the warning given them and of their refusal to take the warning (see Job 20:27); the heaven shall reveal his iniquity, and the earth shall rise up against him. Or heaven and earth are here put for the inhabitants of both, angels and men; both shall agree to justify God in his proceedings against Israel, and to declare his righteousness, Psa 50:6; see Rev 19:1, Rev 19:2. 2. he begins with a solemn application of what he was about to say to the people (Deu 32:2): My doctrine shall drop as the rain. "It shall be a beating sweeping rain to the rebellious;" so one of the Chaldee paraphrasts expounds the first clause. Rain is sometimes sent for judgment, witness that with which the world was deluged; and so the word of God, while to some it is reviving and refreshing - a savour of life unto life, is to others terrifying and killing - a savour of death unto death. It shall be as a sweet and comfortable dew to those who are rightly prepared to receive it. Observe, (1.) The subject of this song is doctrine; he had given them a song of praise and thanksgiving (Ex. 15), but this is a song of instruction, for in psalms, and hymns, and spiritual songs, we are not only to give glory to god, but to teach and admonish one another, Col 3:16. Hence many of David's psalms are entitled Maschil - to give instruction. (2.) This doctrine is fitly compared to rain and showers which come from above, to make the earth fruitful, and accomplish that for which they are sent. (Isa 55:10, Isa 55:11), and depend not upon the wisdom or will of man, Mic 5:7. It is a mercy to have this rain come often upon us, and our duty to drink it in, Heb 6:7. (3.) He promises that his doctrine shall drop and distil as the dew, and the small rain, which descend silently and without noise. The word preached is likely to profit when it comes gently, and sweetly insinuates itself into the hearts and affections of the hearers. (4.) He bespeaks their acceptance and entertainment of it, and that it might be as sweet, and pleasant, and welcome to them as rain to the thirsty earth, Psa 72:6. And the word of God is likely to do us good when it is thus acceptable. (5.) The learned bishop Patrick understands it as a prayer that his words which were sent from heaven to them might sink into their hearts and soften them, as the rain softens the earth, and so make them fruitful in obedience. II. An awful declaration of the greatness and righteousness of God, Deu 32:3, Deu 32:4. 1. He begins with this, and lays it down as his first principle, (1.) To preserve the honour of God, that no reproach might be cast upon him for the sake of the wickedness of his people Israel; how wicked and corrupt soever those are who are called by his name, he is just, and right, and all that is good, and is not to be thought the worse of for their badness. (2.) To aggravate the wickedness of Israel, who knew and worshipped such a holy god, and yet were themselves so unholy. And, (3.) To justify God in his dealings with them; we must abide by it, that God is righteous, even when his judgments are a great deep, Jer 12:1; Psa 36:6. 2. Moses here sets himself to publish the name of the Lord (Deu 32:3), that Israel, knowing what a God he is whom they had avouched for theirs, might never be such fools as to exchange him for a false god, a dunghill god. He calls upon them therefore to ascribe greatness to him. It will be of great use to us for the preventing of sin, and the preserving of us in the way of our duty, always to keep up high and honourable thoughts of God, and to take all occasions to express them: Ascribe greatness to our God. We cannot add to his greatness, for it is infinite; but we must acknowledge it, and give him the glory of it. Now, when Moses would set forth the greatness of God, he does it, not by explaining his eternity and immensity, or describing the brightness of his glory in the upper world, but by showing the faithfulness of his word, the perfection of his works, and the wisdom and equity of all the administrations of his government; for in these his glory shines most clearly to us, and these are the things revealed concerning him, which belong to us and our children, Deu 32:4. (1.) He is the rock. So he is called six times in this chapter, and the Septuagint all along translates it theos, God. The learned Mr. Hugh Broughton reckons that God is called the rock eighteen times (besides in this chapter) in the Old Testament (though in some places we translate it strength), and charges it therefore upon the papists that they make St. Peter a god when they make him the rock on which the church is built. God is the rock, for he is in himself immutable immovable, and he is to all that seek him and fly to him an impenetrable shelter, and to all that trust in him an everlasting foundation. (2.) His work is perfect. His work of creation was so, all very good; his works of providence are so, or will be so in due time, and when the mystery of God shall be finished the perfection of his works will appear to all the world. Nothing that God does can be mended, Ecc 3:14. God was now perfecting what he had promised and begun for his people Israel, and from the perfection of this work they must take occasion to give him the glory of the perfection of all his works. The best of men's works are imperfect, they have their flaws and defects, and are left unfinished; but, as for God, his work is perfect; if he begin, he will make an end. (3.) All his ways are judgment. The ends of his ways are all righteous, and he is wise in the choice of the means in order to those ends. Judgment signifies both prudence and justice. The ways of the Lord are right, Hos 14:9. (4.) He is a God of truth, whose word we may take and rely upon, for he cannot lie who is faithful to all his promises, nor shall his threatenings fall to the ground. (5.) He is without iniquity, one who never cheated any that trusted in him, never wronged any that appealed to his justice, nor ever was hard upon any that cast themselves upon his mercy. (6.) Just and right is he. As he will not wrong any by punishing them more than they deserve, so he will not fail to recompense all those that serve him or suffer for him. He is indeed just and right; for he will effectually take care that none shall lose by him. Now what a bright and amiable idea does this one verse give us of the God whom we worship; and what reason have we then to love him and fear him, to live a life of delight in him, dependence on him, and devotedness to him! This is our rock, and there is no unrighteousness in him; nor can there be, Psa 92:15. III. A high charge exhibited against the Israel of God, whose character was in all respects the reverse of that of the God of Israel, Deu 32:5. 1. They have corrupted themselves. Or, It has corrupted itself; the body of the people has: the whole head sick, and the whole heart faint. God did not corrupt them, for just and right is he; but they are themselves the sole authors of their own sin and ruin; and both are included in this word. They have debauched themselves; for every man is tempted when he is drawn away of his own lust. And they have destroyed themselves, Hos 13:9. If thou scornest, thou alone shalt bear the guilt and grief, Pro 9:12. 2. Their spot is not the spot of his children. Even God's children have their spots, while they are in this imperfect state; for if we say we have no sin, no spot, we deceive ourselves. But the sin of Israel was none of those; it was not an infirmity which they strove against, watched and prayed against, but an evil which their hearts were fully set in them to do. For, 3. They were a perverse and crooked generation, that were actuated by a spirit of contradiction, and therefore would do what was forbidden because it was forbidden, would set up their own humour and fancy in opposition to the will of God, were impatient of reproof, hated to be reformed, and went on frowardly in the way of their heart. The Chaldee paraphrase reads this verse thus: They have scattered or changed themselves, and not him, even the children that served idols, a generation that has depraved its own works, and alienated itself. Idolaters cannot hurt God, nor do any damage to his works, nor make him a stranger to this world. See Job 35:6. No, all the hurt they do is to themselves and their own works. The learned bishop Patrick gives another reading of it: Did he do him any hurt? That is, "Is God the rock to be blamed for the evils that should befal Israel? No, His children are their blot," that is, "All the evil that comes upon them is the fruit of their children's wickedness; for the whole generation of them is crooked and perverse." All that are ruined ruin themselves; they die because they will die. IV. A pathetic expostulation with this provoking people for their ingratitude (Deu 32:6): "Do you thus requite the Lord? Surely you will not hereafter be so base and disingenuous in your carriage towards him as you have been." 1. He reminds them of the obligations God had laid upon them to serve him, and to cleave to him. He had been a Father to them, had begotten them, fed them, carried them, nursed them, and borne their manners; and would they spurn at the bowels of a Father? He had bought them, had been at a vast expense of miracles to bring them out of Egypt, had given men for them, and people for their life, Isa 43:4. "Is not he thy Father, thy owner (so some), that has an incontestable propriety in thee?" and the ox knoweth his owner. "he has made thee, and brought thee into being, established thee and kept thee in being; has he not done so? Can you deny the engagements you lie under to him, in consideration of the great things he has done and designed for you?" And are not our obligations, as baptized Christians, equally great and strong to our Creator that made us, our Redeemer that bought us, and our Sanctifier that has established us. 2. Hence he infers the evil of deserting him and rebelling against him. For, (1.) It was base ingratitude: "Do you thus require the Lord? Are these the returns you make him for all his favours to you? The powers you have from him will you employ them against him?" See Mic 6:3, Mic 6:4; Joh 10:32. This is such monstrous villany as all the world will cry shame of: call a man ungrateful, and you can call him no worse. (2.) It was prodigious madness: O foolish people and unwise! Fools, and double fools! who has bewitched you? Gal 3:1. "Fools indeed, to disoblige one on whom you have such a necessary dependence! To forsake your own mercies for lying vanities!" Note, All wilful sinners, especially sinners in Israel, are the most unwise and the most ungrateful people in the world.

Never was any treaty carried on with better management, nor brought to a better issue, than this of Joshua with the people, to engage them to serve God. The manner of his dealing with them shows him to have been in earnest, and that his heart was much upon it, to leave them under all possible obligations to cleave to him, particularly the obligation of a choice and of a covenant. I. Would it be any obligation upon them if they made the service of God their choice? - he here puts them to their choice, not as if it were antecedently indifferent whether they served God or nor, or as if they were at liberty to refuse his service, but because it would have a great influence upon their perseverance in religion if they embraced it with the reason of men and with the resolution of men. These two things he here brings them to. 1. He brings them to embrace their religion rationally and intelligently, for it is a reasonable service. The will of man is apt to glory in its native liberty, and, in a jealousy for the honour of this, adheres with most pleasure to that which is its own choice and is not imposed upon it; therefore it is God's will that this service should be, not our chance, or a force upon us, but our choice. Accordingly, (1.) Joshua fairly puts the matter to their choice, Jos 24:15. Here, [1.] He proposes the candidates that stand for the election. The Lord, Jehovah, on one side, and on the other side either the gods of their ancestors, which would pretend to recommend themselves to those that were fond of antiquity, and that which was received by tradition from their fathers, or the gods of their neighbours, the Amorites, in whose land they dwelt, which would insinuate themselves into the affections of those that were complaisant and fond of good fellowship. [2.] He supposes there were those to whom, upon some account or other, it would seem evil to serve the Lord. There are prejudices and objections which some people raise against religion, which, with those that are inclined to the world and the flesh, have great force. It seems evil to them, hard and unreasonable, to be obliged to deny themselves, mortify the flesh, take up their cross, etc. But, being in a state of probation, it is fit there should be some difficulties in the way, else there were no trial. [3.] He refers it to themselves: "Choose you whom you will serve, choose this day, now that the matter is laid thus plainly before you, speedily bring it to a head, and do not stand hesitating." Elijah, long after this, referred the decision of the controversy between Jehovah and Baal to the consciences of those with whom he was treating, Kg1 18:21. Joshua's putting the matter here to this issue plainly intimates two things: - First, That it is the will of God we should every one of us make religion our serious and deliberate choice. Let us state the matter impartially to ourselves, weigh things in an even balance, and then determine for that which we find to be really true and good. Let us resolve upon a life of serious godliness, not merely because we know no other way, but because really, upon search, we find no better. Secondly, That religion has so much self-evident reason and righteousness on its side that it may safely be referred to every man that allows himself a free thought either to choose or refuse it; for the merits of the cause are so plain that no considerate man can do otherwise but choose it. The case is so clear that it determines itself. Perhaps Joshua designed, by putting them to their choice, thus to try if there were any among them who, upon so fair an occasion given, would show a coolness and indifference towards the service of God, whether they would desire time to consider and consult their friends before they gave in an answer, and if any such should appear he might set a mark upon them, and warn the rest to avoid them. [4.] He directs their choice in this matter by an open declaration of his own resolutions: "But as for me and my house, whatever you do, we will serve the Lord, and I hope you will all be of the same mind." Here he resolves, First, For himself: As for me, I will serve the Lord. Note, The service of God is nothing below the greatest of men; it is so far from being a diminution and disparagement to princes and those of the first rank to be religious that it is their greatest honour, and adds the brightest crown of glory to them. Observe how positive he is: "I will serve God." It is no abridgment of our liberty to bind ourselves with a bond to God. Secondly, For his house, that is, his family, his children and servants, such as were immediately under his eye and care, his inspection and influence. Joshua was a ruler, a judge in Israel, yet he did not make his necessary application to public affairs an excuse for the neglect of family religion. Those that have the charge of many families, as magistrates and ministers, must take special care of their own (Ti1 3:4, Ti1 3:5): I and my house will serve God. 1. "Not my house, without me." He would not engage them to that work which he would not set his own hand to. As some who would have their children and servants good, but will not be so themselves; that is, they would have them go to heaven, but intend to go to hell themselves. 2. "Not I, without my house." He supposes he might be forsaken by his people, but in his house, where his authority was greater and more immediate, there he would over-rule. Note, When we cannot bring as many as we would to the service of God we must bring as many as we can, and extend our endeavours to the utmost sphere of our activity; if we cannot reform the land, let us put away iniquity far from our own tabernacle. 3. "First I, and then my house." Note, Those that lead and rule in other things should be first in the service of God, and go before in the best things. Thirdly, He resolves to do this whatever others did. Though all the families of Israel should revolt from God, and serve idols, yet Joshua and his family will stedfastly adhere to the God of Israel. Note, Those that resolve to serve God must not mind being singular in it, nor be drawn by the crowd to forsake his service. Those that are bound for heaven must be willing to swim against the stream, and must not do as the most do, but as the best do. (2.) The matter being thus put to their choice, they immediately determine it by a free, rational, and intelligent declaration, for the God of Israel, against all competitors whatsoever, Jos 24:16-18. Here, [1.] They concur with Joshua in his resolution, being influenced by the example of so great a man, who had been so great a blessing to them (Jos 24:18): We also will serve the Lord. See how much good great men might do, if they were but zealous in religion, by their influence on their inferiors. [2.] They startle at the thought of apostatizing from God (Jos 24:16): God forbid; the word intimates the greatest dread and detestation imaginable. "Far be it, far be it from us, that we or ours should ever forsake the Lord to serve other gods. We must be perfectly lost to all sense of justice, gratitude, and honour, ere we can harbour the least thought of such a thing." Thus must our hearts rise against all temptations to desert the service of God. Get thee behind me, Satan. [3.] They give very substantial reasons for their choice, to show that they did not make it purely in compliance to Joshua, but from a full conviction of the reasonableness and equity of it. They make this choice for, and in consideration, First, Of the many great and very kind things God had done for them, bringing them out of Egypt through the wilderness into Canaan, Jos 24:17, Jos 24:18. Thus they repeat to themselves Joshua's sermon, and then express their sincere compliance with the intentions of it. Secondly, Of the relation they stood in to God, and his covenant with them: "We will serve the Lord (Jos 24:18), for he is our God, who has graciously engaged himself by promise to us, and to whom we have by solemn vow engaged ourselves." 2. He brings them to embrace their religion resolutely, and to express a full purpose of heart to cleave to the Lord. Now that he has them in a good mind he follows his blow, and drives the nail to the head, that it might, if possible, be a nail in a sure place. Fast bind, fast find. (1.) In order to this he sets before them the difficulties of religion, and that in it which might be thought discouraging (Jos 24:19, Jos 24:20): You cannot serve the Lord, for he is a holy God, or, as it is in the Hebrew, he is the holy Gods, intimating the mystery of the Trinity, three in one; holy, holy, holy, holy Father, holy Son, holy Spirit. He will not forgive. And, if you forsake him, he will do you hurt. Certainly Joshua does not intend hereby to deter them from the service of God as impracticable and dangerous. But, [1.] He perhaps intends to represent here the suggestions of seducers, who tempted Israel from their God, and from the service of him; with such insinuations as these, that he was a hard master, his work impossible to be done, and he not to be pleased, and, if displeased, implacable and revengeful, - that he would confine their respects to himself only, and would not suffer them to show the least kindness for any other, - and that herein he was very unlike the gods of the nations, which were easy, and neither holy nor jealous. It is probable that this was then commonly objected against the Jewish religion, as it has all along been the artifice of Satan every since he tempted our first parents thus to misrepresent God and his laws, as harsh and severe; and Joshua by his tone and manner of speaking might make them perceive he intended it as an objection, and would put it to them how they would keep their ground against the force of it. Or, [2.] He thus expresses his godly jealousy over them, and his fear concerning them, that, notwithstanding the profession they now made of zeal for God and his service, they would afterwards draw back, and if they did they would find him just and jealous to avenge it. Or, [3.] He resolves to let them know the worst of it, and what strict terms they must expect to stand upon with God, that they might sit down and count the cost. "You cannot serve the Lord, except you put away all other gods for he is holy and jealous, and will by no means admit a rival, and therefore you must be very watchful and careful, for it is at your peril if you desert his service; better you had never known it." Thus, though our Master has assured us that his yoke is easy, yet lest, upon the presumption of this, we should grow remiss and careless, he has also told us that the gate is strait, and the way narrow, that leads to life, that we may therefore strive to enter, and not seek only. "You cannot serve God and Mammon; therefore, if you resolve to serve God, you must renounce all competitors with him. You cannot serve God in your own strength, nor will he forgive your transgressions for any righteousness of your own; but all the seed of Israel must be justified and must glory in the Lord alone as their righteousness and strength," Isa 45:24, Isa 45:25. They must therefore come off from all confidence in their own sufficiency, else their purposes would be to no purpose. Or, [4.] Joshua thus urges on them the seeming discouragements which lay in their way, that he might sharpen their resolutions, and draw from them a promise yet more express and solemn that they would continue faithful to God and their religion. He draws it form them that they might catch at it the more earnestly and hold it the faster. (2.) Notwithstanding this statement of the difficulties of religion, they declare a firm and fixed resolution to continue and persevere therein (Jos 24:21): "Nay, but we will serve the Lord. We will think never the worse of him for his being a holy and jealous God, nor for his confining his servants to worship himself only. Justly will he consume those that forsake him, but we never will forsake him; not only we have a good mind to serve him, and we hope we shall, but we are at a point, we cannot bear to hear any entreaties to leave him or to turn from following after him (Rut 1:16); in the strength of divine grace we are resolved that we will serve the Lord." This resolution they repeat with an explication (Jos 24:24): "The Lord our God will we serve, not only be called his servants and wear his livery, but our religion shall rule us in every thing, and his voice will we obey." And in vain do we call him Master and Lord, if we do not the things which he saith, Luk 6:46. This last promise they make in answer to the charge Joshua gave them (Jos 24:23), that, in order to their perseverance, they should, [1.] Put away the images and relics of the strange gods, and not keep any of the tokens of those other lovers in their custody, if they resolved their Maker should be their husband; they promise, in this, to obey his voice. [2.] That they should incline their hearts to the God of Israel, use their authority over their own hearts to engage them for God, not only to set their affections upon him, but to settle them so. These terms they agree to, and thus, as Joshua explains the bargain, they strike it: The Lord our God will we serve. II. The service of God being thus made their deliberate choice, Joshua binds them to it by a solemn covenant, Jos 24:25. Moses had twice publicly ratified this covenant between God and Israel, at Mount Sinai (Ex. 24) and in the plains of Moab, Deu 29:1. Joshua had likewise done it once (Jos 8:31, etc.) and now the second time. It is here called a statute and an ordinance, because of the strength and perpetuity of its obligation, and because even this covenant bound them to no more than what they were antecedently bound to by the divine command. Now, to give it the formalities of a covenant, 1. He calls witnesses, no other than themselves (Jos 24:22): You are witnesses that you have chosen the Lord. He promises himself that they would never forget the solemnities of this day; but, if hereafter they should break this covenant, he assures them that the professions and promises they had now made would certainly rise up in judgment against them and condemn them; and they agreed to it: "We are witnesses; let us be judged out of our own mouths if ever we be false to our God." 2. He put it in writing, and inserted it, as we find it here, in the sacred canon: He wrote it in the book of the law (Jos 24:26), in that original which was laid up in the side of the ark, and thence, probably, it was transcribed into the several copies which the princes had for the use of each tribe. There it was written, that their obligation to religion by the divine precept, and that by their own promise, might remain on record together. 3. He erected a memorandum of it, for the benefit of those who perhaps were not conversant with writings, Jos 24:26, Jos 24:27. He set up a great stone under an oak, as a monument of this covenant, and perhaps wrote an inscription upon it (by which stones are made to speak) signifying the intention of it. When he says, It hath heard what was past, he tacitly upbraids the people with the hardness of their hearts, as if this stone had heard to as good purpose as some of them; and, if they should forget what was no done, this stone would so far preserve the remembrance of it as to reproach them for their stupidity and carelessness, and be a witness against them. The matter being thus settled, Joshua dismissed this assembly of the grandees of Israel (Jos 24:28), and took his last leave of them, well satisfied in having done his part, by which he had delivered his soul; if they perished, their blood would be upon their own heads.

This book, which began with triumphs, here ends with funerals, by which all the glory of man is stained. We have here 1. The burial of Joseph, Jos 24:32. He died about 200 years before in Egypt, but gave commandment concerning his bones, that they should not rest in their grave until Israel had rest in the land of promise; now therefore the children of Israel, who had brought this coffin full of bones with them out of Egypt, carried it along with them in all their marches through the wilderness (the two tribes of Ephraim and Manasseh, it is probable, taking particular care of it), and kept it in their camp till Canaan was perfectly reduced, now at last they deposited it in that piece of ground which his father gave him near Shechem, Gen 48:22. Probably it was upon this occasion that Joshua called for all Israel to meet him at Shechem (v. 1), to attend Joseph's coffin to the grave there, so that the sermon in this chapter served both for Joseph's funeral sermon and his own farewell sermon; and if it was, as is supposed, in the last year of his life, the occasion might very well remind him of his own death being at hand, for he was not just at the same age that his illustrious ancestor Joseph had arrived at when he died, 110 years old; compare Jos 24:29 with Gen 50:26. 2. The death and burial of Joshua, Jos 24:29, Jos 24:30. We are not told how long he lived after the coming of Israel into Canaan. Dr. Lightfoot thinks it was about seventeen years; but the Jewish chronologers generally say it was about twenty-seven or twenty-eight years. He is here called the servant of the Lord, the same title that was given to Moses (Jos 1:1) when mention was made of his death; for, though Joshua was in many respects inferior to Moses, yet in this he was equal to him, that, according as his work was, he approved himself a diligent and faithful servant of God. And he that traded with his two talents had the same approbation that he had who traded with his five. Well done, good and faithful servant. Joshua's burying-place is here said to be on the north side of the hill Gaash, or the quaking hill; the Jews say it was so called because it trembled at the burial of Joshua, to upbraid the people of Israel with their stupidity in that they did not lament the death of that great and good man as they ought to have done. Thus at the death of Christ, our Joshua, the earth quaked. The learned bishop Patrick observes that there is no mention of any days of mourning being observed for Joshua, as there were for Moses and Aaron, in which, he says, St. Hierom and others of the fathers think there is a mystery, namely, that under the law, when life and immortality were not brought to so clear a light as they are now, they had reason to mourn and weep for the death of their friends; but now that Jesus, our Joshua, has opened the kingdom of heaven, we may rather rejoice. 3. The death and burial of Eleazar the chief priest, who, it is probable, died about the same time that Joshua did, as Aaron in the same year with Moses, Jos 24:33. The Jews say that Eleazar, a little before he died, called the elders together, and gave them a charge as Joshua had done. He was buried in a hill that pertained to Phinehas his son, which came to him, not by descent, for then it would have pertained to his father first, nor had the priests any cities in Mount Ephraim, but either it fell to him by marriage, as the Jews conjecture, or it was freely bestowed upon him, to build a country seat on, by some pious Israelite that was well-affected to the priesthood, for it is here said to have been given him; and there he buried his dear father. 4. A general idea given us of the state of Israel at this time, Jos 24:31. While Joshua lived, religion was kept up among them under his care and influence; but soon after he and his contemporaries died it went to decay, so much oftentimes does one head hold up: how well is it for the gospel church that Christ, our Joshua, is still with it, by his Spirit, and will be always, even unto the end of the world!

Here, 1. Samuel departs in displeasure. Saul has set up for himself, and now he is left to himself: Samuel gat him from Gilgal (Sa1 13:15), and it does not appear that he either prayed with Saul or directed him. Yet in going up to Gibeah of Benjamin, which was Saul's city, he intimated that he had not quite abandoned him, but waited to do him a kindness another time. Or he went to the college of the prophets there, to pray for Saul when he did not think fit to pray with him. 2. Saul goes after him to Gibeah, and there musters his army, and finds his whole number to be but 600 men, Sa1 13:15, Sa1 13:16. Thus were they for their sin diminished and brought low. 3. The Philistines ravage the country, and put all the adjacent parts under contribution. The body of their army, or standing camp (as it is called in the margin, Sa1 13:23), lay in an advantageous pass at Michmash, but thence they sent out three separate parties or detachments that took several ways, to plunder the country, and bring in provisions for the army, Sa1 13:17, Sa1 13:18. By these the land of Israel was both terrified and impoverished, and the Philistines were animated and enriched. This the sin of Israel brought upon them, Isa 42:24. 4. The Israelites that take the field with Saul are unarmed, having only slings and clubs, not a sword or spear among them all, except what Saul and Jonathan themselves have, Sa1 13:19, Sa1 13:22. See here, (1.) How politic the Philistines were, when they had power in their hands, and did what they pleased in Israel. They put down all the smiths' shops, transplanted the smiths into their own country, and forbade any Israelite, under severe penalties, to exercise the trade or mystery of working in brass or iron, though they had rich mines of both (Deu 8:9) in such plenty that it was said of Asher, his shoes shall be iron and brass, Deu 33:25. This was subtilely done of the Philistines, for hereby they not only prevented the people of Israel from making themselves weapons of war (by which they would be both disused to military exercises and unfurnished when there was occasion), but obliged them to a dependence upon them even for the instruments of husbandry; they must go to them, that is, to some or other of their garrisons, which were dispersed in the country, to have all their iron-work done, and no more might an Israelite do than use a file (Sa1 13:20, Sa1 13:21), and no doubt the Philistines' smiths brought the Israelites long bills for work done. (2.) How impolitic Saul was, that did not, in the beginning of his reign, set himself to redress this grievance. Samuel's not doing it was very excusable; he fought with other artillery; thunder and lightning, in answer to his prayer, were to him instead of sword and spear; but for Saul, that pretended to be a king like the kings of the nations, to leave his soldiers without swords and spears, and take no care to provide them, especially when he might have done it out of the spoils of the Ammonites whom he conquered in the beginning of his reign, was such a piece of negligence as could by no means be excused. (3.) How slothful and mean-spirited the Israelites were, that suffered the Philistines thus to impose upon them and had no thought nor spirit to help themselves. It was reckoned very bad with them when there was not a shield or spear found among 40,000 in Israel (Jdg 5:8), and it was not better now, when there was never an Israelite with a sword by his side but the king and his son, never a soldier, never a gentleman; surely they were reduced to this, or began to be so, in Samuel's time, for we never find him with sword or spear in his hand. If they had not been dispirited, they could not have been disarmed, but it was sin that made them naked to their shame.

Bildad here, in the close of his discourse, sums up what he has to say in a few words, setting before Job life and death, the blessing and the curse, assuring him that as he was so he should fare, and therefore they might conclude that as he fared so he was. 1. On the one hand, if he were a perfect upright man, God would not cast him away, Job 8:20. Though now he seemed forsaken of God, he would yet return to him, and by degrees would turn his mourning into dancing (Psa 30:11) and comforts should flow in upon him so plentifully that his mouth should be filled with laughing, Job 8:21. So affecting should the happy change be, Psa 126:2. Those that loved him would rejoice with him; but those that hated him, and had triumphed in his fall, would be ashamed of their insolence, when they should see him restored to his former prosperity. Now it is true that God will not cast away an upright man; he may be cast down for a time, but he shall not be cast away for ever. It is true that, if not in this world, yet in another, the mouth of the righteous shall be filled with rejoicing. Though their sun should set under a cloud, yet it shall rise again clear, never more to be clouded; though they go mourning to the grave, that shall not hinder their entrance into the joy of their Lord. It is true that the enemies of the saints will be clothed with shame when they see them crowned with honour. But it does not therefore follow that, if Job were not perfectly restore to his former prosperity, he would forfeit the character of a perfect man. 2. On the other hand, if he were a wicked man and an evil-doer, God would not help him, but leave him to perish in his present distresses (Job 8:20), and his dwelling-place should come to nought, (Job 8:22). And here also it is true that God will not help the evil-doers; they throw themselves out of his protection, and forfeit his favour. He will not take the ungodly by the hand (so it is in the margin), will not have fellowship and communion with them; for what communion can there be between light and darkness? He will not lend them his hand to pull them out of the miseries, the eternal miseries, into which they have plunged themselves; they will then stretch out their hand to him for help, but it will be too late: he will not take them by the hand. Between us and you there is a great gulf fixed. It is true that the dwelling-place of the wicked, sooner or later, will come to nought. Those only who make God their dwelling-place are safe for ever, Psa 90:1; Psa 91:1. Those who make other things their refuge will be disappointed. Sin brings ruin on persons and families. Yet to argue (as Bildad, I doubt, slyly does) that because Job's family was sunk, and he himself at present seemed helpless, therefore he certainly was an ungodly wicked man, was neither just nor charitable, as long as there appeared no other evidence of his wickedness and ungodliness. Let us judge nothing before the time, but wait till the secrets of all hearts shall be made manifest, and the present difficulties of Providence be solved to universal and everlasting satisfaction, when the mystery of God shall be finished.

Job's friends all of them went upon this principle, that wicked people cannot prosper long in this world, but some remarkable judgment or other will suddenly light on them: Zophar had concluded with it, that the eyes of the wicked shall fail, Job 11:20. This principle Job here opposes, and maintains that God, in disposing men's outward affairs, acts as a sovereign, reserving the exact distribution of rewards and punishments for the future state. I. He asserts it as an undoubted truth that wicked people may, and often do, prosper long in this world, Job 12:6. Even great sinners may enjoy great prosperity. Observe, 1. How he describes the sinners. They are robbers, and such as provoke God, the worst kind of sinners, blasphemers and persecutors. Perhaps he refers to the Sabeans and Chaldeans, who had robbed him, and had always lived by spoil and rapine, and yet they prospered; all the world saw they did, and there is no disputing against sense; one observation built upon matter of fact is worth twenty notions framed by an hypothesis. Or more generally, All proud oppressors are robbers and pirates. It is supposed that what is injurious to men is provoking to God, the patron of right and the protector of mankind. It is not strange if those that violate the bonds of justice break through the obligations of all religion, bid defiance even to God himself, and make nothing of provoking him. 2. How he describes their prosperity. It is very great; for, (1.) Even their tabernacles prosper, those that live with them and those that come after them and descend from them. It seems as if a blessing were entailed upon their families; and that is sometimes preserved to succeeding generations which was got by fraud. (2.) They are secure, and not only feel no hurt, but fear none, are under no apprehensions of danger either from threatening providences or an awakened conscience. But those that provoke God are never the more safe for their being secure. (3.) Into their hand God brings abundantly. They have more than heart could wish (Psa 73:7), not for necessity only, but for delight - not for themselves only, but for others - not for the present only, but for hereafter; and this from the hand of Providence too. God brings plentifully to them. We cannot therefore judge of men's piety by their plenty, nor of what they have in their heart by what they have in their hand. II. He appeals even to the inferior creatures for the proof of this - the beasts, and fowls, and trees, and even the earth itself; consult these, and they shall tell thee, Job 12:7, Job 12:8. Many a good lesson we may learn from them, but what are they here to teach us? 1. We may from them learn that the tabernacles of robbers prosper (so some); for, (1.) Even among the brute creatures the greater devour the less and the stronger prey upon the weaker, and men are as the fishes of the sea, Hab 1:14. If sin had not entered, we may suppose there would have been no such disorder among the creatures, but the wolf and the lamb would have lain down together. (2.) These creatures are serviceable to wicked men, and so they declare their prosperity. Ask the herds and the flocks to whom they belong, and they will tell you that such a robber, such an oppressor, is their owner: the fishes and fowls will tell you that they are served up to the tables, and feed the luxury, of proud sinners. The earth brings forth her fruits to them (Job 9:24), and the whole creation groans under the burden of their tyranny, Rom 8:20, Rom 8:22. Note, All the creatures which wicked men abuse, by making them the food and fuel of their lusts, will witness against them another day, Jam 5:3, Jam 5:4. 2. We may from them learn the wisdom, power, and goodness of God, and that sovereign dominion of his into which plain and self-evident truth all these difficult dispensations must be resolved. Zophar had made a vast mystery of it, Job 11:7. "So far from that," says Job, "that what we are concerned to know we may learn even from the inferior creatures; for who knows not from all these? Job 12:9. Any one may easily gather from the book of the creatures that the hand of the Lord has wrought this," that is, "that there is a wise Providence which guides and governs all these things by rules which we are neither acquainted with nor are competent judges of." Note, From God's sovereign dominion over the inferior creatures we should learn to acquiesce in all his disposals of the affairs of the children of men, though contrary to our measures. III. He resolves all into the absolute propriety which God has in all the creatures (Job 12:10): In whose hand is the soul of every living thing. All the creatures, and mankind particularly, derive their being from him, owe their being to him, depend upon him for the support of it, lie at his mercy, are under his direction and dominion and entirely at his disposal, and at his summons must resign their lives. All souls are his; and may he not do what he will with his own? The name Jehovah is used here (Job 12:9), and it is the only time that we meet with it in all the discourses between Job and his friends; for God was, in that age, more known by the name of Shaddai - the Almighty. IV. Those words - (Job 12:11), Doth not the ear try words, as the mouth tastes meat? may be taken either as the conclusion to the foregoing discourse or the preface to what follows. The mind of man has as good a faculty of discerning between truth and error, when duly stated, as the palate has of discerning between what is sweet and what is bitter. Job therefore demands from his friends a liberty to judge for himself of what they had said, and desires them to use the same liberty in judging of what he had said; nay, he seems to appeal to any man's impartial judgment in this controversy; let the ear try the words on both sides, and it would be found that he was in the right. Note, The ear must try words before it receives them so as to subscribe to them. As by the taste we judge what food is wholesome to the body and what not, so by the spirit of discerning we must judge what doctrine is sound, and savoury, and wholesome, and what not, Co1 10:15; Co1 11:13.

Job's discourse is here somewhat broken and interrupted, and he passes suddenly from one thing to another, as is usual with men in trouble; but we may reduce what is here said to three heads: - I. The deplorable condition which poor Job was now in, which he describes, to aggravate the great unkindness of his friends to him and to justify his own complaints. Let us see what his case was. 1. He was a dying man, Job 17:1. He had said (Job 16:22), "When a few years have come, I shall go that long journey." But here he corrects himself. "Why do I talk of years to come? Alas! I am just setting out on that journey, am now ready to be offered, and the time of my departure is at hand. My breath is already corrupt, or broken off; my spirits are spent; I am a gone man." It is good for every one of us thus to look upon ourselves as dying, and especially to think of it when we are sick. We are dying, that is, (1.) Our life is going; for the breath of life is going. It is continually going forth; it is in our nostrils (Isa 2:22), the door at which it entered (Gen 2:7); there it is upon the threshold, ready to depart. Perhaps Job's distemper obstructed his breathing, and short breath will, after a while, be no breath. Let the Anointed of the Lord be the breath of our nostrils, and let us get spiritual life breathed into us, and that breath will never be corrupted. (2.) Our time is ending: My days are extinct, are put out, as a candle which, from the first lighting, is continually wasting and burning down, and will by degrees burn out of itself, but may by a thousand accidents be extinguished. Such is life. It concerns us therefore carefully to redeem the days of time, and to spend them in getting ready for the days of eternity, which will never be extinct. (3.) We are expected in our long home: The graves are ready for me. But would not one grave serve? Yes, but he speaks of the sepulchres of his fathers, to which he must be gathered: "The graves where they are laid are ready for me also," graves in consort, the congregation of the dead. Wherever we go there is but a step between us and the grave. Whatever is unready, that is ready; it is a bed soon made. If the graves be ready for us, it concerns us to be ready for the graves. The graves for me (so it runs), denoting not only his expectation of death, but his desire of it. "I have done with the world, and have nothing now to wish for but a grave." 2. He was a despised man (Job 17:6): "He" (that is, Eliphaz, so some, or rather God, whom he all along acknowledges to be the author of his calamities) "has made me a byword of the people, the talk of the country, a laughing-stock to many, a gazing-stock to all; and aforetime (or to men's faces, publicly) I was as a tabret, that whoever chose might play upon." They made ballads of him; his name became a proverb; it is so still, As poor as Job. "He has now made me a byword," a reproach of men, whereas, aforetime, in my prosperity, I was as a tabret, deliciae humani generis - the darling of the human race, whom they were all pleased with. It is common for those who were honoured in their wealth to be despised in their poverty. 3. He was a man of sorrows, Job 17:7. He wept so much that he had almost lost his sight: My eye is dim by reason of sorrow, Job 16:16. The sorrow of the world thus works darkness and death. He grieved so much that he had fretted all the flesh away and become a perfect skeleton, nothing but skin and bones: "All my members are as a shadow. I have become so poor and thin that I am not to be called a man, but the shadow of a man." II. The ill use which his friends made of his miseries. They trampled upon him, and insulted over him, and condemned him as a hypocrite, because he was thus grievously afflicted. Hard usage! Now observe, 1. How Job describes it, and what construction he puts upon their discourses with him. He looks upon himself as basely abused by them. (1.) They abused him with their foul censures, condemning him as a bad man, justly reduced thus and exposed to contempt, Job 17:2. "They are mockers, who deride my calamities, and insult over me, because I am thus brought low. They are so with me, abusing me to my face, pretending friendship in their visit, but intending mischief. I cannot get clear of them; they are continually tearing me, and they will not be wrought upon, either by reason or pity, to let fall the prosecution." (2.) They abused him too with their fair promises, for in them they did but banter him. He reckons them (Job 17:5) among those that speak flattery to their friends. They all came to mourn with him. Eliphaz began with a commendation of him, Job 4:3. They had all promised him that he would be happy if he would take their advice. Now all this he looked upon as flattery, and as designed to vex him so much the more. All this he calls their provocation, Job 17:2. They did what they could to provoke him and then condemned him for his resentment of it; but he thinks himself excusable when his eye continued thus in their provocation: it never ceased, and he never could look off it. Note, The unkindness of those that trample upon their friends in affliction, that banter and abuse them then, is enough to try, if not to tire, the patience even of Job himself. 2. How he condemns it. (1.) It was a sign that God had hidden their heart from understanding (Job 17:4), and that in this matter they were infatuated, and their wonted wisdom had departed from them. Wisdom is a gift of God, which he grants to some and withholds from others, grants at some times and withholds at other times. Those that are void of compassion are so far void of understanding. Where there is not the tenderness of a man one may question whether there be the understanding of a man. (2.) It would be a lasting reproach and diminution to them: Therefore shalt thou not exalt them. Those are certainly kept back from honour whose hearts are hidden from understanding. When God infatuates men he will abase them. Surely those who discover so little acquaintance with the methods of Providence shall not have the honour of deciding this controversy! That is reserved for a man of better sense and better temper, such a one as Elihu afterwards appeared to be. (3.) It would entail a curse upon their families. He that thus violates the sacred laws of friendship forfeits the benefit of it, not only for himself, but for his posterity: "Even the eyes of his children shall fail, and, when they look for succour and comfort from their own and their father's friends, they shall look in vain as I have done, and be as much disappointed as I am in you." Note, Those that wrong their neighbours may thereby, in the end, wrong their own children more than they are aware of. 3. How he appeals from them to God (Job 17:3): Lay down now, put me in a surety with thee, that is, "Let me be assured that God will take the hearing and determining of the cause into his own hands, and I desire no more. Let some one engage for God to bring on this matter." Thus those whose hearts condemn them not have confidence towards God, and can with humble and believing boldness beg of him to search and try them. Some make Job here to glance at the mediation of Christ, for he speaks of a surety with God, without whom he durst not appear before God, nor try his cause at his bar; for, though his friends' accusations of him were utterly false, yet he could not justify himself before God but in a mediator. Our English annotations give this reading of the verse: "Appoint, I pray thee, my surety with thee, namely, Christ who is with thee in heaven, and has undertaken to be my surety let him plead my cause, and stand up for me; and who is he then that will strike upon my hand?" that is, "Who dares then contend with me? Who shall lay any thing to my charge if Christ be an advocate for me?" Rom 8:32, Rom 8:33. Christ is the surety of the better testament (Heb 7:22), a surety of God's appointing; and, if he undertake for us, we need not fear what can be done against us. III. The good use which the righteous should make of Job's afflictions from God, from his enemies, and from his friends, Job 17:8, Job 17:9. Observe here, 1. How the saints are described. (1.) They are upright men, honest and sincere, and that act from a steady principle, with a single eye. This was Job's own character (Job 1:1), and probably he speaks of such upright men especially as had been his intimates and associates. (2.) They are the innocent, not perfectly so, but innocence is what they aim at and press towards. Sincerity is evangelical innocency, and those that are upright are said to be innocent from the great transgression, Psa 19:13. (3.) They are the righteous, who walk in the way of righteousness. (4.) They have clean hands, kept clean from the gross pollutions of sin, and, when spotted with infirmities, washed with innocency, Psa 26:6. 2. How they should be affected with the account of Job's troubles. Great enquiry, no doubt, would be made concerning him, and every one would speak of him and his case; and what use will good people make of it? (1.) It will amaze them: Upright men shall be astonished at this; they will wonder to hear that so good a man as Job should be so grievously afflicted in body, name, and estate, that God should lay his hand so heavily upon him, and that his friends, who ought to have comforted him, should add to his grief, that such a remarkable saint should be such a remarkable sufferer, and so useful a man laid aside in the midst of his usefulness; what shall we say to these things? Upright men, though satisfied in general that God is wise and holy in all he does, yet cannot but be astonished at such dispensations of Providence, paradoxes which will not be unfolded till the mystery of God shall be finished. (2.) It will animate them. Instead of being deterred from and discouraged in the service of God, by the hard usage which this faithful servant of God met with, they shall be so much the more emboldened to proceed and persevere in it. That which was St. Paul's care (Th1 3:3) was Job's, that no good man should be moved, either from his holiness or his comfort, by these afflictions, that none should, for the sake hereof, think the worse of the ways or work of God. And that which was St. Paul's comfort was his too, that the brethren in the Lord would wax confident by his bonds, Phi 1:14. They would hereby be animated, [1.] To oppose sin and to confront the corrupt and pernicious inferences which evil men would draw from Job's sufferings, as that God has forsaken the earth, that it is in vain to serve him, and the like: The innocent shall stir up himself against the hypocrite, will not bear to hear this (Rev 2:2), but will withstand him to his face, will stir up himself to search into the meaning of such providences and study these hard chapters, that he may read them readily, will stir up himself to maintain religion's just but injured cause against all its opposers. Note, The boldness of the attacks which profane people make upon religion should sharpen the courage and resolution of its friends and advocates. It is time to stir when proclamation is made in the gate of the camp, Who is on the Lord's side? When vice is daring it is no time for virtue, through fear, to hide itself. [2.] To persevere in religion. The righteous, instead of drawing back, or so much as starting back, at this frightful spectacle, or standing still to deliberate whether he should proceed or no (allude to Sa2 2:23), shall with so much the more constancy and resolution hold on his way and press forward. "Though in me he foresees that bonds and afflictions abide him, yet none of these things shall move him," Act 20:24. Those who keep their eye upon heaven as their end will keep their feet in the paths of religion as their way, whatever difficulties and discouragements they meet with in it [3.] In order thereunto to grow in grace. He will not only hold on his way notwithstanding, but will grow stronger and stronger. By the sight of other good men's trials, and the experience of his own, he will be made more vigorous and lively in his duty, more warm and affectionate, more resolute and undaunted; the worse others are the better he will be; that which dismays others emboldens him. The blustering wind makes the traveller gather his cloak the closer about him and gird it the faster. Those that are truly wise and good will be continually growing wiser and better. Proficiency in religion is a good sign of sincerity in it.

Some make Job to complain here that God dealt unjustly and unfairly with him in proceeding to punish him without the least relenting or relaxation, though he had such incontestable evidences to produce of his innocency. I am loth to think holy Job would charge the holy God with iniquity; but his complaint is indeed bitter and peevish, and he reasons himself into a sort of patience per force, which he cannot do without reflecting upon God as dealing hardly with him, but he must bear it because he cannot help it; the worst he says is that God deals unaccountably with him. I. He lays down good truths, and truths which were capable of a good improvement, Job 23:13, Job 23:14. 1. That God's counsels are immutable: He is in one mind, and who can turn him? He is one (so some read it) or in one; he has no counsellors by whose interest he might be prevailed with to alter his purpose: he has no counsellors by whose interest he might be prevailed with to alter his purpose: he is one with himself, and never alters his mind, never alters his measures. Prayer has prevailed to change God's way and his providence, but never was his will or purpose changed; for known unto God are all his works. 2. That his power is irresistible: What his soul desires or designs even that he does, and nothing can stand in his way or put him upon new counsels. Men desire many things which they may not do, or cannot do, or dare not do. But God has an incontestable sovereignty; his will is so perfectly pure and right that it is highly fit he should pursue all its determinations. And he has an uncontrollable power. None can stay his hand. Whatever the Lord pleased that did he (Psa 135:6), and always will, for it is always best. 3. That all he does is according to the counsel of his will (Job 23:14): He performs the thing that is appointed for me. Whatever happens to us, it is God that performs it (Psa 57:2), and an admirable performance the whole will appear to be when the mystery of God shall be finished. He performs all that, and that only, which was appointed, and in the appointed time and method. This may silence us, for what is appointed cannot be altered. But to consider that, when God was appointing us to eternal life and glory as our end, he was appointing to this condition, this affliction, whatever it is, in our way, this may do more than silence us, it may satisfy us that it is all for the best; though what he does we know not now, yet we shall know hereafter. 4. That all he does is according to the custom of his providence: Many such things are with him, that is, He does many things in the course of his providence which we can give no account of, but must resolve into his absolute sovereignty. Whatever trouble we are in others have been in the like. Our case is not singular; the same afflictions are accomplished in our brethren, Pe1 5:9. Are we sick or sore, impoverished and stripped? Are our children removed by death or our friends unkind? This is what God has appointed for us, and many such things are with him. Shall the earth be forsaken for us? II. He makes but a bad use of these good truths. Had he duly considered them, he might have said, "Therefore am I easy and pleased, and well reconciled to the way of my God concerning me; therefore will I rejoice in hope that my troubles will issue well at last." But he said, Therefore am I troubled at his presence, Job 23:15. Those are indeed of troubled spirits who are troubled at the presence of God, as the psalmist, who remembered God and was troubled, Psa 77:3. See what confusion poor Job was now in, for he contradicted himself: just now he was troubled for God's absence (Job 23:8, Job 23:9); now he is troubled at his presence. When I consider, I am afraid of him. What he now felt made him fear worse. There is indeed that which, if we consider it, will show that we have cause to be afraid of God - his infinite justice and purity, compared with our own sinfulness and vileness; but if, withal, we consider his grace in a Redeemer, and our compliance with that grace, our fears will vanish and we shall see cause to hope in him. See what impressions were made upon him by the wounds of his spirit. 1. He was very fearful (Job 23:16): The Almighty troubled him, and so made his heart soft, that is, utterly unable to bear any thing, and afraid of every thing that stirred. There is a gracious softness, like that of Josiah, whose heart was tender, and trembled at the word of God; but this is meant of a grievous softness which apprehends every thing that is present to be pressing and every thing future to be threatening. 2. He was very fretful, peevish indeed, for he quarrels with God, (1.) Because he did not die before his troubles, that he might never have seen them (Because I was not cut off before the darkness, Job 23:17), and yet if, in the height of his prosperity, he had received a summons to the grave, he would have thought it hard. This may help to reconcile us to death, whenever it comes, that we do not know what evil we may be taken away from. But when trouble comes it is folly to wish we had not lived to see it and it is better to make the best of it. (2.) Because he was left to live so long in his troubles, and the darkness was not covered from his face by his being hidden in the grave. We should bear the darkness better than thus if we would but remember that to the upright there sometimes arises a marvellous light in the darkness; however, there is reserved for them a more marvellous light after it.

Job's friends had been very positive in it that they should soon see the fall of wicked people, how much soever they might prosper for a while. By no means, says Job; though times are not hidden from the Almighty, yet those that know him do not presently see his day, Job 24:1. 1. He takes it for granted that times are not hidden from the Almighty; past times are not hidden from his judgment (Ecc 3:15), present times are not hidden from his providence (Mat 10:29), future times are not hidden from his prescience, Act 15:18. God governs the world, and therefore we may be sure he takes cognizance of it. Bad times are not hidden from him, though the bad men that make the times bad say one to another, He has forsaken the earth, Psa 94:6, Psa 94:7. Every man's times are in his hand, and under his eye, and therefore it is in his power to make the times of wicked men in this world miserable. He foresees the time of every man's death, and therefore, if wicked men die before they are punished for their wickedness, we cannot say, "They escaped him by surprise;" he foresaw it, nay, he ordered it. Before Job will enquire into the reasons of the prosperity of wicked men he asserts God's omniscience, as one prophet, in a similar case, asserts his righteousness (Jer 12:1), another his holiness (Hab 1:13), another his goodness to his own people, Psa 73:1. General truths must be held fast, though we may find it difficult to reconcile them to particular events. 2. He yet asserts that those who know him (that is, wise and good people who are acquainted with him, and with whom his secret is) do not see his day, - the day of his judging for them; this was the thing he complained of in his own case (Job 23:8), that he could not see God appearing on his behalf to plead his cause, - the day of his judging against open and notorious sinners, that is called his day, Psa 37:13. We believe that day will come, but we do not see it, because it is future, and its presages are secret. 3. Though this is a mystery of Providence, yet there is a reason for it, and we shall shortly know why the judgment is deferred; even the wisest, and those who know God best, do not yet see it. God will exercise their faith and patience, and excite their prayers for the coming of his kingdom, for which they are to cry day and night to him, Luk 18:7. For the proof of this, that wicked people prosper, Job specifies two sorts of unrighteous ones, whom all the world saw thriving in their iniquity: - I. Tyrants, and those that do wrong under pretence of law and authority. It is a melancholy sight which has often been seen under the sun, wickedness in the place of judgment (Ecc 3:16), the unregarded tears of the oppressed, while on the side of the oppressors there was power (Ecc 4:1), the violent perverting of justice and judgment, Ecc 5:8. 1. They disseize their neighbours of their real estates, which came to them by descent from their ancestors. They remove the land-marks, under pretence that they were misplaced (Job 24:2), and so they encroach upon their neighbours' rights and think they effectually secure that to their posterity which they have got wrongfully, by making that to be an evidence for them which should have been an evidence for the rightful owner. This was forbidden by the law of Moses (Deu 19:14), under a curse, Deu 27:17. Forging or destroying deeds is now a crime equivalent to this. 2. They dispossess them of their personal estates, under colour of justice. They violently take away flocks, pretending they are forfeited, and feed thereof; as the rich man took the poor man's ewe lamb, Sa2 12:4. If a poor fatherless child has but an ass of his own to get a little money with, they find some colour or other to take it away, because the owner is not able to contest with them. It is all one if a widow has but an ox for what little husbandry she has; under pretence of distraining for some small debt, or arrears of rent, this ox shall be taken for a pledge, though perhaps it is the widow's all. God has taken it among the titles of his honour to be a Father of the fatherless and a judge of the widows; and therefore those will not be reckoned his friends that do not to their utmost protect and help them; but those he will certainly reckon with as his enemies that vex and oppress them. 3. They take all occasions to offer personal abuses to them, Job 24:4. They will mislead them if they can when they meet them on the high-way, so that the poor and needy are forced to hide themselves from them, having no other way to secure themselves from them. They love in their hearts to banter people, and to make fools of them, and do them a mischief if they can, especially to triumph over poor people, whom they turn out of the way of getting relief, threaten to punish them as vagabonds, and so force them to abscond, and laugh at them when they have done. Some understand those barbarous actions (Job 24:9, Job 24:10) to be done by those oppressors that pretend law for what they do: They pluck the fatherless from the breast; that is, having made poor infants fatherless, they make them motherless too; having taken away the father's life, they break the mother's heart, and so starve the children and leave them to perish. Pharaoh and Herod plucked children from the breast to the sword; and we read of children brought forth to the murderers, Hos 9:13. Those are inhuman murderers indeed that can with so much pleasure suck innocent blood. They take a pledge of the poor, and so they rob the spital; nay, they take the poor themselves for a pledge (as some read it), and probably it was under this pretence that they plucked the fatherless from the breast, distraining them for slaves, as Neh 5:5. Cruelty to the poor is great wickedness and cries aloud for vengeance. Those who show no mercy to such as lie at their mercy shall themselves have judgment without mercy. Another instance of their barbarous treatment of those they have advantage against is that they take from them even their necessary food and raiment; they squeeze them so with their extortion that they cause them to go naked without clothing (Job 24:10) and so catch their death. And if a poor hungry family has gleaned a sheaf of corn, to make a little cake of, that they may eat it and die, even that they take away from them, being well pleased to see them perish for want, while they themselves are fed to the full. 4. They are very oppressive to the labourers they employ in their service. They not only give them no wages, though the labourer is worthy of his hire (and this is a crying sin, Jam 5:4), but they will not so much as give them meat and drink: Those that carry their sheaves are hungry; so some read it (Job 24:10), and it agrees with Job 24:11, that those who make oil within their walls, and with a great deal of toil labour at the wine-presses, yet suffer thirst, which was worse than muzzling the mouth of the ox that treads out the corn. Those masters forget that they have a Master in heaven who will not allow the necessary supports of life to their servants and labourers, not caring whether they can live by their labour or no. 5. It is not only among the poor country people, but in the cities also, that we see the tears of the oppressed (Job 24:12): Men groan from out of the city, where the rich merchants and traders are as cruel with their poor debtors as the landlords in the country are with their poor tenants. In cities such cruel actions as these are more observed than in obscure corners of the country and the wronged have easier access to justice to right themselves; and yet the oppressors there fear neither the restraints of the law nor the just censures of their neighbours, but the oppressed groan and cry out like wounded men, and can no more ease and help themselves, for the oppressors are inexorable and deaf to their groans. II. He speaks of robbers, and those that do wrong by downright force, as the bands of the Sabeans and Chaldeans, which had lately plundered him. He does not mention them particularly, lest he should seem partial to his own cause, and to judge of men (as we are apt to do) by what they are to us; but among the Arabians, the children of the east (Job's country), there were those that lived by spoil and rapine, making incursions upon their neighbours, and robbing travellers. See how they are described here, and what mischief they do, Job 24:5-8. 1. Their character is that they are as wild asses in the desert, untamed, untractable, unreasonable, Ishmael's character (Gen 16:12), fierce and furious, and under no restraint of law or government, Jer 2:23, Jer 2:24. They choose the deserts for their dwelling, that they may be lawless and unsociable, and that they may have opportunity of doing the more mischief. The desert is indeed the fittest place for such wild people, Job 39:6. But no desert can set men out of the reach of God's eye and hand. 2. Their trade is to steal, and to make a prey of all about them. They have chosen it as their trade; it is their work, because there is more to be got by it, and it is got more easily, than by an honest calling. They follow it as their trade; they follow it closely; they go forth to it as their work, as man goes forth to his labour, Psa 104:23. They are diligent and take pains at it: They rise betimes for a prey. If a traveller be out early, they will be out as soon to rob him. They live by it as a man lives by his trade: The wilderness (not the grounds there but the roads there) yieldeth food for them and for their children; they maintain themselves and their families by robbing on the high-way, and bless themselves in it without any remorse of compassion or conscience, and with as much security as if it were honestly got; as Ephraim, Hos 12:7, Hos 12:8. 3. See the mischief they do to the country. They not only rob travellers, but they make incursions upon their neighbours, and reap every one his corn in the field (Job 24:6), that is, they enter upon other people's ground, cut their corn, and carry it away as freely as if it were their own. Even the wicked gather the vintage, and it is their wickedness; or, as we read it, They gather the vintage of the wicked, and so one wicked man is made a scourge to another. What the wicked got by extortion (which is their way of stealing) these robbers get from them in their way of stealing; thus oftentimes are the spoilers spoiled, Isa 33:1. 4. The misery of those that fall into their hands (Job 24:7, Job 24:8): They cause the naked, whom they have stripped, not leaving them the clothes to their backs, to lodge, in the cold nights, without clothing, so that they are wet with the showers of the mountains, and, for want of a better shelter, embrace the rock, and are glad of a cave or den in it to preserve them from the injuries of the weather. Eliphaz had charged Job with such inhumanity as this, concluding that Providence would not thus have stripped him if he had not first stripped the naked of their clothing, Job 22:6. Job here tells him there were those that were really guilty of those crimes with which he was unjustly charged and yet prospered and had success in their villanies, the curse they laid themselves under working invisibly; and Job thinks it more just to argue as he did, from an open notorious course of wickedness inferring a secret and future punishment, than to argue as Eliphaz did, who from nothing but present trouble inferred a course of past secret iniquity. The impunity of these oppressors and spoilers is expressed in one word (Job 24:12): Yet God layeth not folly to them, that is, he does not immediately prosecute them with his judgments for these crimes, nor make them examples, and so evince their folly to all the world. He that gets riches, and not by right, at his end shall be a fool, Jer 17:11. But while he prospers he passes for a wise man, and God lays not folly to him until he saith, Thou fool, this night thy soul shall be required of thee, Luk 12:20.

The question which Job had asked (Job 28:12) he asks again here; for it is too worthy, too weighty, to be let fall, until we speed in the enquiry. Concerning this we must seek till we find, till we get some satisfactory account of it. By a diligent prosecution of this enquiry he brings it, at length, to this issue, that there is a twofold wisdom, one hidden in God, which is secret and belongs not to us, the other made known by him and revealed to man, which belongs to us and to our children. I. The knowledge of God's secret will, the will of his providence, is out of our reach, and what God has reserved to himself. It belongs to the Lord our God. To know the particulars of what God will do hereafter, and the reasons of what he is doing now, is the knowledge Job first speaks of. 1. This knowledge is hidden from us. It is high, we cannot attain unto it (Job 28:21, Job 28:22): It is hid from the eyes of all living, even of philosophers, politicians, and saints; it is kept close from the fowls of the air; though they fly high and in the open firmament of heaven, though they seem somewhat nearer that upper world where the source of this wisdom is, though their eyes behold afar off (Job 39:29), yet they cannot penetrate into the counsels of God. No, man is wiser than the fowls of heaven, and yet comes short of this wisdom. Even those who, in their speculations, soar highest, and think themselves, like the fowls of the air, above the heads of other people, yet cannot pretend to this knowledge. Job and his friends had been arguing about the methods and reasons of the dispensations of Providence in the government of the world. "What fools are we" (says Job) "to fight in the dark thus, to dispute about that which we do not understand!" The line and plummet of human reason can never fathom the abyss of the divine counsels. Who can undertake to give the rationale of Providence, or account for the maxims, measure, and methods of God's government, those arcana imperii - cabinet counsels of divine wisdom? Let us then be content not to know the future events of the Providence until time discover them (Act 1:7) and not to know the secret reasons of Providence until eternity discover them. God is now a God that hideth himself (Isa 45:15); clouds and darkness are round about him. Though this wisdom be hidden from all living, yet destruction and death say, We have heard the fame of it. Though they cannot give an account of themselves (for there is no wisdom, nor device, nor knowledge at all in the grave, much less this), yet there is a world on the other side death and the grave, on which those dark regions border, and to which we must pass through them, and there we shall see clearly what we are now in the dark about. "Have a little patience," says Death to the inquisitive soul: "I will fetch thee shortly to a place where even this wisdom will be found." When the mystery of God shall be finished it will be laid open, and we shall know as we are known; when the veil of flesh is rent, and the interposing clouds are scattered, we shall know what God does, though we know not now, Joh 13:7. 2. This knowledge is hidden in God, as the apostle speaks, Eph 3:9. Known unto God are all his works, though they are not known to us, Act 15:18. There are good reasons for what he does, though we cannot assign them (Job 28:23): God understands the way thereof. Men sometimes do they know not what, but God never does. Men do what they did not design to do; new occurrences put them upon new counsels, and oblige them to take new measures. But God does all according to the purpose which he purposed in himself, and which he never alters. Men sometimes do that which they cannot give a good reason for, but in every will of God there is a counsel: he knows both what he does and why he does it, the whole series of events and the order and place of every occurrence. This knowledge he has in perfection, but keeps to himself. Two reasons are here given why God must needs understand his own way, and he only: - (1.) Because all events are now directed by an all-seeing and almighty Providence, Job 28:24, Job 28:25. He that governs the world is, [1.] Omniscient; for he looks to the ends of the earth, both in place and time; distant ages, distant regions, are under his view. We do not understand our own way, much less can we understand God's way, because we are short-sighted. How little do we know of what is doing in the world, much less of what will be done? But the eyes of the Lord are in every place; nay, they run to and fro through the earth. Nothing is, or can be, hidden from him; and therefore the reasons why some wicked people prosper remarkably and others are remarkably punished in this world, which are secret to us, are known to him. One day's events, and one man's affairs, have such a reference to, and such a dependence upon, another's, that he only to whom all events and all affairs are naked and open, and who sees the whole at one entire and certain view, is a competent Judge of every part. [2.] He is omnipotent. He can do every thing, and is very exact in all he does. For proof of this Job mentions the winds and waters, Job 28:25. What is lighter than the wind? Yet God hath ways of poising it. He knows how to make the weight for the winds, which he brings out of his treasuries (Psa 135:7), keeping a very particular account of what he draws out, as men do of what they pay out of their treasuries, not at random, as men bring out their trash. Nothing sensible is to us more unaccountable than the wind. We hear the sound of it, yet cannot tell whence it comes, nor whither it goes; but God gives it out by weight, wisely ordering both from what point it shall blow and with what strength. The waters of the sea, and the rain-waters, he both weighs and measures, allotting the proportion of every tide and every shower. A great and constant communication there is between clouds and seas, the waters above the firmament and those under it. Vapours go up, rains come down, air is condensed into water, water rarefied into air; but the great God keeps an exact account of all the stock with which this trade is carried on for the public benefit and sees that none of it be lost. Now if, in these things, Providence be so exact, much more in dispensing frowns and favours, rewards and punishments, to the children of men, according to the rules of equity. (2.) Because all events were from eternity designed and determined by an infallible prescience and immutable decree, Job 28:26, Job 28:27. When he settled the course of nature he foreordained all the operations of his government. [1.] He settled the course of nature. Job mentions particularly a decree for the rain and a way for the thunder and lightening. The general manner and method, and the particular uses and tendencies, of these strange performances, both their causes and their effects, were appointed by the divine purpose; hence God is said to prepare lightnings for the rain, Psa 135:7; Jer 10:13. [2.] When he did that he laid all the measures of his providence, and drew an exact scheme of the whole work from first to last. Then, from eternity, did he see in himself, and declare to himself, the plan of his proceedings. Then he prepared it, fixed it, and established it, set every thing in readiness for all his works, so that, when any thing was to be done, nothing was to seek, nor could any thing unforeseen occur, to put it either out of its method or out of its time; for all was ordered as exactly as if he had studied it and searched it out, so that, whatever he does, nothing can be put to it nor taken from it, and therefore it shall be for ever, Ecc 3:14. Some make Job to speak of wisdom here as a person, and translate it, Then he saw her and showed her, etc., and then it is parallel with that of Solomon concerning the essential wisdom of the Father, the eternal Word, Pro 8:22, etc. Before the earth was, then was I by him, Joh 1:1, Joh 1:2. II. The knowledge of God's revealed will, the will of his precept, and this is within our reach; it is level to our capacity, and will do us good (Job 28:28): Unto man he said, Behold, the fear of the Lord that is wisdom. Let it not be said that when God concealed his counsels from man, and forbade him that tree of knowledge, it was because he grudged him any thing that would contribute to his real bliss and satisfaction; no, he let him know as much as he was concerned to know in order to his duty and happiness; he shall be entrusted with as much of his sovereign mind as is needful and fit for a subject, but he must not think himself fit to be a privy-counsellor. He said to Adam (so some), to the first man, in the day in which he was created; he told him plainly it was not for him to amuse himself with over-curious searches into the mysteries of creation, nor to pretend to solve all the phenomena of nature; he would find it neither possible nor profitable to do so. No less wisdom (says archbishop Tillotson) than that which made the world can thoroughly understand the philosophy of it. But let him look upon this as his wisdom, to fear the Lord and to depart from evil; let him learn that, and he is learned enough; let this knowledge serve his turn. When God forbade man the tree of knowledge he allowed him the tree of life, and this is that tree, Pro 3:18. We cannot attain true wisdom but by divine revelation. The Lord giveth wisdom, Pro 2:6. Now the matter of that is not found in the secrets of nature or providence, but in the rules for our own practice. Unto man he said, not, "Go up to heaven, to fetch happiness thence;" or, "Go down to the deep, to draw it up thence." No, the word is nigh thee, Deu 30:14. He hath shown thee, O man! not what is great, but what is good, not what the Lord thy God designs to do with thee, but what he requires of thee, Mic 6:8. Unto you, O men! I call, Pro 8:4. Lord, what is man that he should be thus minded, thus visited! Behold, mark, take notice of this; he that has ears let him hear what the God of heaven says to the children of men: The fear of the Lord, that is the wisdom. Here is, 1. The description of true religion, pure religion, and undefiled; it is to fear the Lord and depart from evil, which agrees with God's character of Job, Job 1:1. The fear of the Lord is the spring and summary of all religion. There is a slavish fear of God, springing from hard thoughts of him, which is contrary to religion, Mat 25:24. There is a selfish fear of God springing from dreadful thoughts of him, which may be a good step towards religion, Act 9:5. But there is a filial fear of God, springing from great and high thoughts of him, which is the life and soul of all religion. And, wherever this reigns in the heart, it will appear by a constant care to depart from evil, Pro 16:6. This is essential to religion. We must first cease to do evil, or we shall never learn to do well. Virtus est vitium fugere - Even in our flight from vice some virtue lies. 2. The commendation of religion: it is wisdom and understanding. To be truly religious is to be truly wise. As the wisdom of God appears in the institution of religion, so the wisdom of man appears in the institution of religion, so the wisdom of man appears in the practice and observance of it. It is understanding, for it is the best knowledge of truth; it is wisdom, for it is the best management of our affairs. Nothing more surely guides our way and gains our end than being religious.

God has spoken once to sinners by their own consciences, to keep them from the paths of the destroyer, but they perceive it not; they are not aware that the checks their own hearts give them in a sinful way are from God, but they are imputed to melancholy or the preciseness of their education; and therefore God speaks twice; he speaks a second time, and tries another way to convince and reclaim sinners, and that is by providences, afflictive and merciful (in which he speaks twice), and by the seasonable instructions of good ministers setting in with them. Job complained much of his diseases and judged by them that God was angry with him; his friends did so too: but Elihu shows that they were all mistaken, for God often afflicts the body in love, and with gracious designs of good to the soul, as appears in the issue. This part of Elihu's discourse will be of great use to us for the due improvement of sickness, in and by which God speaks to men. Here is, I. The patient described in his extremity. See what work sickness makes (Job 33:19, etc.) when God sends it with commission. Do this, and doeth it. 1. The sick man is full of pain all over him (Job 33:19): He is chastened with pain upon his bed, such pain as confines him to his bed, or so extreme the pain is that he can get no ease, no, not on his bed, where he would repose himself. Pain and sickness will turn a bed of down into a bed of thorns, on which he that used to sleep now tosses to and fro till the dawning of the day. The case, as here put, is very bad. Pain is borne with more difficulty than sickness, and with that the patient here is chastened, not a dull heavy pain, but strong and acute; and frequently the stronger the patient the stronger the pain, for the more sanguine the complexion is the more violent, commonly, the disease is. It is not the smarting of the flesh that is complained of, but the aching of the bones. It is an inward rooted pain; and not only the bones of one limb, but the multitude of the bones, are thus chastened. See what frail, what vile bodies we have, which, though receiving no external hurt, may be thus pained from causes within themselves. See what work sin makes, what mischief it does. Pain is the fruit of sin; yet, by the grace of God, the pain of the body is often made a means of good to the soul. 2. He has quite lost his appetite, the common effect of sickness (Job 33:20): His life abhorreth bread, the most necessary food, and dainty meat, which he most delighted in, and formerly relished with a great deal of pleasure. This is a good reason why we should not be desirous of dainties, because they are deceitful meat, Pro 23:3. We may be soon made as sick of them as we are now fond of them; and those who live in luxury when they are well, if ever they come, by reason of sickness, to loathe dainty meat, may, with grief and shame, read their sin in their punishment. Let us not inordinately love the taste of meat, for the time may come when we may even loathe the sight of meat, Psa 107:18. 3. He has become a perfect skeleton, nothing but skin and bones, Job 33:21. By sickness, perhaps a few days' sickness, his flesh, which was fat, and fair, is consumed away, that it cannot be seen; it is strangely wasted and gone: and his bones, which were buried in flesh, now stick out; you may count his ribs, may tell all his bones. The soul that is well nourished with the bread of life sickness will not make lean, but it soon makes a change in the body. He who, before, had such a beauteous air, And, pampered with the ease, seemed plump and fair Doth all his friends (amazing change!) surprise With pale lean cheeks and ghastly hollow eyes; His bones (a horrid sight) start through his skin, Which lay before, in flesh and fat, unseen. - Sir R. Blackmore 4. He is given up for gone, and his life despaired of (Job 33:22): His soul draws near to the grave, that is, he has all the symptoms of death upon him, and in the apprehension of all about him, as well as in his own, he is a dying man. The pangs of death, here called the destroyers, are just ready to seize him; they compass him about, Psa 116:3. Perhaps it intimates the very dreadful apprehensions which those have of death as a destroying thing, when it stares them in the face, who, when it was at a distance, made light of it. All agree when it comes to the point, whatever they thought of it before, that it is a serious thing to die. II. The provision made for his instruction, in order to a sanctified use of his affliction, that, when God in that way speaks to man, he may be heard and understood, and not speak in vain, Job 33:23. He is happy if there be a messenger with him to attend him in his sickness, to convince, counsel, and comfort him, an interpreter to expound the providence and give him to understand the meaning of it, a man of wisdom that knows the voice of the rod and its interpretation; for, when God speaks by afflictions, we are frequently so unversed in the language, that we have need of an interpreter, and it is well if we have such a one. The advice and help of a good minister are as needful and seasonable, and should be as acceptable, in sickness, as of a good physician, especially if he be well skilled in the art of explaining and improving providences; he is then one of a thousand, and to be valued accordingly. His business at such a time is to show unto man his uprightness, that is, God's uprightness, that in faithfulness he afflicts him and does him no wrong, which it is necessary to be convinced of in order to our making a due improvement of the affliction: or, rather, it may mean man's uprightness, or rectitude. 1. The uprightness that is. If it appear that the sick person is truly pious, the interpreter will not do as Job's friends had done, make it his business to prove him a hypocrite because he is afflicted, but on the contrary will show him his uprightness, notwithstanding his afflictions, that he may take the comfort of it, and be easy, whatever the event is. 2. The uprightness, the reformation, that should be, in order to life and peace. When men are made to see the way of uprightness to be the only way, and a sure way to salvation, and to choose it, and walk in it accordingly, the work is done. III. God's gracious acceptance of him, upon his repentance, Job 33:24. When he sees that the sick person is indeed convinced that sincere repentance, and that uprightness which is gospel perfection, are his interest as well as his duty, then he that waits to be gracious, and shows mercy upon the first indication of true repentance, is gracious unto him, and takes him into his favour and thoughts for good. Wherever God finds a gracious heart he will be found a gracious God; and, 1. He will give a gracious order for his discharge. He says, Deliver him (that is, let him be delivered) from going down to the pit, from that death which is the wages of sin. When afflictions have done their work they shall be removed. When we return to God in a way of duty he will return to us in a way of mercy. Those shall be delivered from going down to the pit who receive God's messengers, and rightly understand his interpreters, so as to subscribe to his uprightness. 2. He will give a gracious reason for this order: I have found a ransom, or propitiation; Jesus Christ is that ransom, so Elihu calls him, as Job had called him his Redeemer, for he is both the purchaser and the price, the priest and the sacrifice; so high was the value put upon souls that nothing less would redeem them, and so great the injury done by sin that nothing less would atone for it than the blood of the Son of God, who gave his life a ransom for many. This is a ransom of God's finding, a contrivance of Infinite Wisdom; we could never have found it ourselves, and the angels themselves could never have found it. It is the wisdom of God in a mystery, the hidden wisdom, and such an invention as is and will be the everlasting wonder of those principalities and powers that desire to look into it. Observe how God glories in the invention here, heurēka, heurēka, - "I have found, I have found, the ransom; I, even I, am he that has done it." IV. The recovery of the sick man hereupon. Take away the cause and the effect will cease. When the patient becomes a penitent see what a blessed change follows. 1. His body recovers its health, Job 33:25. This is not always the consequence of a sick man's repentance and return to God, but sometimes it is; and recovery from sickness is a mercy indeed when it arises from the remission of sin; then it is in love to the soul that the body is delivered from the pit of corruption when God casts our sins behind his back, Isa 38:17. That is the method of a blessed recovery. Son, be of good cheer, thy sins be forgiven thee; and then, Rise, take up thy bed, and walk, Mat 9:2, Mat 9:6. So here, interest him in the ransom, and then his flesh shall be fresher than a child's and there shall be no remains of his distemper, but he shall return to the days of his youth, to the beauty and strength which he had then. When the distemper that oppressed nature is removed how strangely does nature help itself, in which the power and goodness of the God of nature must be thankfully acknowledged! By such merciful providences as these, which afflictions give occasion for, God speaketh once, yea, twice, to the children of men, letting them know (if they would but perceive it) their dependence upon him and his tender compassion of them. 2. His soul recovers it peace, Job 33:26. (1.) The patient, being a penitent, is a supplicant, and has learned to pray. He knows God will be sought unto for his favours, and therefore he shall pray unto God, pray for pardon, pray for health. Is any afflicted, and sick? Let him pray. When he finds himself recovering he shall not then think that prayer is no longer necessary, for we need the grace of God as much for the sanctifying of a mercy as for the sanctifying of an affliction. (2.) His prayers are accepted. God will be favourable to him, and be well pleased with him; his anger shall be turned away from him, and the light of God's countenance shall shine upon his soul; and then it follows, (3.) That he has the comfort of communion with God. He shall now see the face of God, which before was hid from him, and he shall see it with joy, for what sight can be more reviving? See Gen 33:10, As though I had seen the face of God. All true penitents rejoice more in the returns of God's favour than in any instance whatsoever of prosperity or pleasure, Psa 4:6, Psa 4:7. (4.) He has a blessed tranquility of mind, arising from the sense of his justification before God, who will render unto this man his righteousness. He shall receive the atonement, that is, the comfort of it, Rom 5:11. Righteousness shall be imputed to him, and peace thereupon spoken, the joy and gladness of which he shall then be made to hear though he could not hear them in the day of his affliction. God will now deal with him as a righteous man, with whom it shall be well. He shall receive the blessing from the Lord, even righteousness, Psa 24:5. God shall give him grace to go and sin no more. Perhaps this may denote the reformation of his life after his recovery. As he shall pray unto God, whom before he had slighted, so he shall render to man his righteousness, whom before he had wronged, shall make restitution, and for the future do justly. V. The general rule which God will go by in dealing with the children of men inferred from this instance, Job 33:27, Job 33:28. As sick people, upon their submission, are restored, so all others that truly repent of their sins shall find mercy with God. See here, 1. What sin is, and what reason we have not to sin. Would we know the nature of sin and the malignity of it? It is the perverting of that which is right; it is a most unjust unreasonable thing; it is the rebellion of the creature against the Creator, the usurped dominion of the flesh over the spirit, and a contradiction to the eternal rules and reasons of good and evil. It is perverting the right ways of the Lord (Act 13:10), and therefore the ways of sin are called crooked ways, Psa 125:5. Would we know what is to be got by sin? It profiteth us not. The works of darkness are unfruitful works. When profit and loss come to be balanced all the gains of sin, put them all together, will come far short of countervailing the damage. All true penitents are ready to own this, and it is a mortifying consideration. Rom 6:21, What fruit had you then in those things whereof you are now ashamed? 2. See what repentance is, and what reason we have to repent. Would we approve ourselves true penitents? We must then, with a broken and contrite heart, confess our sins to God, Jo1 1:9. We must confess the fact of sin (I have sinned) and not deny the charge, or stand upon our own justification; we must confess the fault of sin, the iniquity, the dishonesty of it ( have perverted that which was right); we must confess the folly of sin - "so foolish have I been and ignorant, for it profited me not; and therefore what have I to do any more with it?" Is there not good reason why we should make such a penitent confession as this? For, (1.) God expect it. He looks upon men, when they have sinned, to see what they will do next, whether they will go on in it or whether they will bethink themselves and return. He hearkens and hears whether any say, What have I done? Jer 8:6. He looks upon sinners with an eye of compassion, desiring to hear this from them; for he has no pleasure in their ruin. He looks upon them, and, as soon as he perceives these workings of repentance in them, he encourages them and is ready to accept them (Psa 32:5, Psa 32:6), as the father went forth to meet the returning prodigal. (2.) It will turn to our unspeakable advantage. The promise is general. If any humble himself thus, whoever he be, [1.] He shall not come into condemnation, but be saved from the wrath to come: He shall deliver his soul from going into the pit, the pit of hell; iniquity shall not be his ruin. [2.] He shall be happy in everlasting life and joy: His life shall see the light, that is, all good, in the vision and fruition of God. To obtain this bliss, if the prophet had bidden us do some great thing, would we not have done it? How much more when he only says unto us, Wash and be clean, confess and be pardoned, repent and be saved?