Resultados para: "OBLATION"

<p>Here we have, I. The devotions of Cain and Abel. In process of time, when they had made some improvement in their respective callings (Heb. At the end of days, either at the end of the year, when they kept their feast of in-gathering or perhaps an annual fast in remembrance of the fall, or at the end of the days of the week, the seventh day, which was the sabbath) - at some set time, Cain and Abel brought to Adam, as the priest of the family, each of them an offering to the Lord, for the doing of which we have reason to think there was a divine appointment given to Adam, as a token of God&#039;s favour to him and his thoughts of love towards him and his, notwithstanding their apostasy. God would thus try Adam&#039;s faith in the promise and his obedience to the remedial law; he would thus settle a correspondence again between heaven and earth, and give shadows of good things to come. Observe here, 1. That the religious worship of God is no novel invention, but an ancient institution. It is that which was from the beginning (Jo1 1:1); it is the good old way, Jer 6:16. The city of our God is indeed that joyous city whose antiquity is of ancient days, Isa 23:7. Truth got the start of error, and piety of profaneness. 2. That is a good thing for children to be well taught when they are young, and trained up betimes in religious services, that when they come to be capable of acting for themselves they may, of their own accord, bring an offering to God. In this nurture of the Lord parents must bring up their children, Gen 18:19; Eph 6:4. 3. That we should every one of us honour God with what we have, according as he has prospered us. According as their employments and possessions were, so they brought their offering. See Co1 16:1, Co1 16:2. Our merchandize and our hire, whatever they are, must be holiness to the Lord, Isa 23:18. He must have his dues of it in works of piety and charity, the support of religion and the relief of the poor. Thus we must now bring our offering with an upright heart; and with such sacrifices God is well pleased. 4. That hypocrites and evil doers may be found going as far as the best of God&#039;s people in the external services of religion. Cain brought an offering with Abel; nay, Cain&#039;s offering is mentioned first, as if he were the more forward of the two. A hypocrite may possibly hear as many sermons, say as many prayers, and give as much alms, as a good Christian, and yet, for want of sincerity, come short of acceptance with God. The Pharisee and the publican went to the temple to pray, Luk 18:10.
II. The different success of their devotions. That which is to be aimed at in all acts of religion is God&#039;s acceptance: we speed well if we attain this, but in vain do we worship if we miss of it, Co2 5:9. Perhaps, to a stander-by, the sacrifices of Cain and Abel would have seemed both alike good. Adam accepted them both, but God, who sees not as man sees, did not. God had respect to Abel and to his offering, and showed his acceptance of it, probably by fire from heaven; but to Cain and his offering he had not respect. We are sure there was a good reason for this difference; the Governor of the world, though an absolute sovereign, does not act arbitrarily in dispensing his smiles and frowns.
1. There was a difference in the characters of the persons offering. Cain was a wicked man, led a bad life, under the reigning power of the world and the flesh; and therefore his sacrifice was an abomination to the Lord (Pro 15:8), a vain oblation, Isa 1:13. God had no respect to Cain himself, and therefore no respect to his offering, as the manner of the expression intimates. But Abel was a righteous man; he is called righteous Abel (Mat 23:35); his heart was upright and his life was pious; he was one of those whom God&#039;s countenance beholds (Psa 11:7) and whose prayer is therefore his delight, Pro 15:8. God had respect to him as a holy man, and therefore to his offering as a holy offering. The tree must be good, else the fruit cannot be pleasing to the heart-searching God.
2. There was a difference in the offerings they brought. It is expressly said (Heb 11:4), Abel&#039;s was a more excellent sacrifice than Cain&#039;s: either (1.) In the nature of it. Cain&#039;s was only a sacrifice of acknowledgment offered to the Creator; the meat-offerings of the fruit of the ground were no more, and, for aught I know, they might be offered in innocency. But Abel brought a sacrifice of atonement, the blood whereof was shed in order to remission, thereby owning himself a sinner, deprecating God&#039;s wrath, and imploring his favour in a Mediator. Or, (2.) In the qualities of the offering. Cain brought of the fruit of the ground, any thing that came next to hand, what he had not occasion for himself or what was not marketable. But Abel was curious in the choice of his offering: not the lame, nor the lean, nor the refuse, but the firstlings of the flock - the best he had, and the fat thereof - the best of those best. Hence the Hebrew doctors give it for a general rule that every thing that is for the name of the good God must be the goodliest and best. It is fit that he who is the first and best should have the first and best of our time, strength, and service.
3. The great difference was this, that Abel offered in faith, and Cain did not. There was a difference in the principle upon which they went. Abel offered with an eye to God&#039;s will as his rule, and God&#039;s glory as his end, and in dependence upon the promise of a Redeemer; but Cain did what he did only for company&#039;s sake, or to save his credit, not in faith, and so it turned into sin to him. Abel was a penitent believer, like the publican that went away justified: Cain was unhumbled; his confidence was within himself; he was like the Pharisee who glorified himself, but was not so much as justified before God.
III. Cain&#039;s displeasure at the difference God made between his sacrifice and Abel&#039;s. Cain was very wroth, which presently appeared in his very looks, for his countenance fell, which bespeaks not so much his grief and discontent as his malice and rage. His sullen churlish countenance, and a down-look, betrayed his passionate resentments: he carried ill-nature in his face, and the show of his countenance witnessed against him. This anger bespeaks, 1. His enmity to God, and the indignation he had conceived against him for making such a difference between his offering and his brother&#039;s. He should have been angry at himself for his own infidelity and hypocrisy, by which he had forfeited God&#039;s acceptance; and his countenance should have fallen in repentance and holy shame, as the publican&#039;s, who would not lift up so much as his eyes to heaven, Luk 18:13. But, instead of this, he flies out against God, as if he were partial and unfair in distributing his smiles and frowns, and as if he had done him a deal of wrong. Note, It is a certain sign of an unhumbled heart to quarrel with those rebukes which we have, by our own sin, brought upon ourselves. The foolishness of man perverteth his way, and then, to make bad worse, his heart fretteth against the Lord, Pro 19:3. 2. His envy of his brother, who had the honour to be publicly owned. Though his brother had no thought of having any slur put upon him, nor did now insult over him to provoke him, yet he conceived a hatred of him as an enemy, or, which is equivalent, a rival. Note, (1.) It is common for those who have rendered themselves unworthy of God&#039;s favour by their presumptuous sins to have indignation against those who are dignified and distinguished by it. The Pharisees walked in this way of Cain, when they neither entered into the kingdom of God themselves nor suffered those that were entering to go in, Luk 11:52. Their eye is evil, because their master&#039;s eye and the eye of their fellow-servants are good. (2.) Envy is a sin that commonly carries with it both its own discovery, in the paleness of the looks, and its own punishment, in the rottenness of the bones.</p>

<p>We have here a further account of the proceedings against Cain.
I. Here is Cain&#039;s complaint of the sentence passed upon him, as hard and severe. Some make him to speak the language of despair, and read it, My iniquity is greater than that it may be forgiven; and so what he says is a reproach and affront to the mercy of God, which those only shall have the benefit of that hope in it. There is forgiveness with the God of pardons for the greatest sins and sinners; but those forfeit it who despair of it. Just now Cain made nothing of his sin, but now he is in the other extreme: Satan drives his vassals from presumption to despair. We cannot think too ill of sin, provided we do not think it unpardonable. But Cain seems rather to speak the language of indignation: My punishment is greater than I can bear; and so what he says is a reproach and affront to the justice of God, and a complaint, not of the greatness of his sin, but of the extremity of his punishment, as if this were disproportionable to his merits. Instead of justifying God in the sentence, he condemns him, not accepting the punishment of his iniquity, but quarrelling with it. Note, Impenitent unhumbled hearts are therefore not reclaimed by God&#039;s rebukes because they think themselves wronged by them; and it is an evidence of great hardness to be more concerned about our sufferings than about our sins. Pharaoh&#039;s care was concerning this death only, not this sin (Exo 10:17); so was Cain&#039;s here. He is a living man, and yet complains of the punishment of his sin, Lam 3:39. He thinks himself rigorously dealt with when really he is favourably treated; and he cries out of wrong when he has more reason to wonder that he is out of hell. Woe unto him that thus strives with his Maker, and enters into judgment with his Judge. Now, to justify this complaint, Cain descants upon the sentence. 1. He sees himself excluded by it from the favour of his God, and concludes that, being cursed, he is hidden from God&#039;s face, which is indeed the true nature of God&#039;s curse; damned sinners find it so, to whom it is said, Depart from me you cursed. Those are cursed indeed that are forever shut out from God&#039;s love and care and from all hopes of his grace. 2. He sees himself expelled from all the comforts of this life, and concludes that, being a fugitive, he is, in effect, driven out this day from the face of the earth. As good have no place on earth as not have a settled place. Better rest in the grave than not rest at all. 3. He sees himself excommunicated by it, and cut off from the church, and forbidden to attend on public ordinances. His hands being full of blood, he must bring no more vain oblations, Isa 1:13, Isa 1:15. Perhaps this he means when he complains that he is driven out from the face of the earth; for being shut out of the church, which none had yet deserted, he was hidden from God&#039;s face, being not admitted to come with the sons of God to present himself before the Lord. 4. He seen himself exposed by it to the hatred and ill-will of all mankind: It shall come to pass that every one that finds me shall slay me. Wherever he wanders, he goes in peril of his life, at least he thinks so; and, like a man in debt, thinks every one he meets a bailiff. There were none alive but his near relations; yet even of them he is justly afraid who had himself been so barbarous to his brother. Some read it, Whatsoever finds me shall slay me; not only, &quot;Whosoever among men,&quot; but, &quot;Whatsoever among all the creatures.&quot; Seeing himself thrown out of God&#039;s protection, he sees the whole creation armed against him. Note, Unpardoned guilt fills men with continual terrors, Pro 28:1; Job 15:20, Job 15:21; Psa 53:5. It is better to fear and not sin than to sin and then fear. Dr. Lightfoot thinks this word of Cain should be read as a wish: Now, therefore, let it be that any that find me may kill me. Being bitter in soul, he longs for death, but it comes not (Job 3:20-22), as those under spiritual torments do, Rev 9:5, Rev 9:6.
II. Here is God&#039;s confirmation of the sentence; for when he judges he will overcome, Gen 4:15. Observe, 1. How Cain is protected in wrath by this declaration, notified, we may suppose, to all that little world which was then in being: Whosoever slayeth Cain, vengeance shall be taken on him seven-fold, because thereby the sentence he was under (that he should be a fugitive and a vagabond) would be defeated. Condemned prisoners are under the special protection of the law; those that are appointed sacrifices to public justice must not be sacrificed to private revenge. God having said in Cain&#039;s case, Vengeance is mine, I will repay, it would have been a daring usurpation for any man to take the sword out of God&#039;s hand, a contempt put upon an express declaration of God&#039;s mind, and therefore avenged seven-fold. Note, God has wise and holy ends in protecting and prolonging the lives even of very wicked men. God deals with some according to that prayer, Slay them not, lest my people forget; scatter them by thy power, Psa 59:11. Had Cain been slain immediately, he would have been forgotten (Ecc 8:10); but now he lives a more fearful and lasting monument of God&#039;s justice, hanged in chains, as it were. 2. How he is marked in wrath: The Lord set a mark upon Cain, to distinguish him from the rest of mankind and to notify that he was the man that murdered his brother, whom nobody must hurt, but every body must hoot at. God stigmatized him (as some malefactors are burnt in the cheek), and put upon him such a visible and indelible mark of infamy and disgrace as would make all wise people shun him, so that he could not be otherwise than a fugitive and a vagabond, and the off-scouring of all things.</p>

<p>We have here a full and particular discovery made to Abram of God&#039;s purposes concerning his seed. Observe,
I. The time when God came to him with this discovery: When the sun was going down, or declining, about the time of the evening oblation, Kg1 18:36; Dan 9:21. Early in the morning, before day, while the stars were yet to be seen, God had given him orders concerning the sacrifices (Gen 15:5), and we may suppose it was, at least, his morning&#039;s work to prepare them and set them in order; when he had done this, he abode by them, praying and waiting till towards evening. Note, God often keeps his people long in expectation of the comforts he designs them, for the confirmation of their faith; but though the answers of prayer, and the performance of promises, come slowly, yet they come surely. At evening time it shall be light.
II. The preparatives for this discovery. 1. A deep sleep fell upon Abram, not a common sleep through weariness or carelessness, but a divine ecstasy, like that which the Lord God caused to fall upon Adam (Gen 2:21), that, being hereby wholly taken off from the view of things sensible, he might be wholly taken up with the contemplation of things spiritual. The doors of the body were locked up, that the soul might be private and retired, and might act the more freely and like itself. 2. With this sleep, a horror of great darkness fell upon him. How sudden a change! But just before we had him solacing himself in the comforts of God&#039;s covenant, and in communion with him; and here a horror of great darkness falls upon him. Note, The children of light do not always walk in the light, but sometimes clouds and darkness are round about them. This great darkness, which brought horror with it, was designed, (1.) To strike an awe upon the spirit of Abram, and to possess him with a holy reverence, that the familiarity to which God was pleased to admit him might not breed contempt. Note, Holy fear prepares the soul for holy joy; the spirit of bondage makes way for the spirit of adoption. God wounds first, and then heals; humbles first, and they lifts up, Isa 6:5, Isa 6:6, etc. (2.) To be a specimen of the methods of God&#039;s dealings with his seed. They must first be in the horror and darkness of Egyptian slavery, and then enter with joy into the good land; and therefore he must have the foretaste of their sufferings, before he had the foresight of their happiness. (3.) To be an indication of the nature of that covenant of peculiarity which God was now about to make with Abram. The Old Testament dispensation, which was founded on that covenant, was a dispensation, [1.] Of darkness and obscurity, Co2 3:13, Co2 3:14. [2.] Of dread and horror, Heb 12:18, etc.
III. The prediction itself. Several things are here foretold.
1. The suffering state of Abram&#039;s seed for a long time, Gen 15:13. Let not Abram flatter himself with the hopes of nothing but honour and prosperity in his family; no, he must know, of a surety, that which he was loth to believe, that the promised seed should be a persecuted seed. Note, God sends the worst first; we must first suffer, and then reign. He also lets us know the worst before it comes, that when it comes it may not be a surprise to us, Joh 16:4. Now we have here,
(1.) The particulars of their sufferings. [1.] They shall be strangers; so they were, first in Canaan (Psa 105:12) and afterwards in Egypt; before they were lords of their own land they were strangers in a strange land. The inconveniences of an unsettled state make a happy settlement the more welcome. Thus the heirs of heaven are first strangers on earth, a land that is not theirs. [2.] They shall be servants; so they were to the Egyptians, Exo 1:13. See how that which was the doom of the Canaanites (Gen 9:25) proves the distress of Abram&#039;s seed: they are made to serve, but with this difference, the Canaanites serve under a curse, the Hebrews under a blessing; and the upright shall have dominion in the morning, Psa 49:14. [3.] They shall be suffers. Those whom they serve shall afflict them; see Exo 1:11. Note, Those that are blessed and beloved of God are often sorely afflicted by wicked men; and God foresees it, and takes cognizance of it.
(2.) The continuance of their sufferings - four hundred years. This persecution began with mocking, when Ishmael, the son of an Egyptian, persecuted Isaac, who was born after the Spirit, Gen 21:9; Gal 4:29. It continued in loathing; for it was an abomination to the Egyptians to eat bread with the Hebrews, Gen 43:32; and it came at last to murder, the basest of murders, that of their new-born children; so that, more or less, it continued 400 years, though, in extremity, not so many. This was a long time, but a limited time.
2. The judgment of the enemies of Abram&#039;s seed: That nation whom they shall serve, even the Egyptians, will I judge, Gen 15:14. This points at the plagues of Egypt, by which God not only constrained the Egyptians to release Israel, but punished them for all the hardships they had put upon them. Note, (1.) Though God may suffer persecutors and oppressors to trample upon his people a great while, yet he will certainly reckon with them at last; for his day is coming, Psa 37:12, Psa 37:13. (2.) The punishing of persecutors is the judging of them: it is a righteous thing with God, and a particular act of justice, to recompense tribulations to those that trouble his people. The judging of the church&#039;s enemies is God&#039;s work: I will judge. God can do it, for he is the Lord; he will do it, for he is his people&#039;s God, and he has said, Vengeance is mine, I will repay. To him therefore we must leave it, to be done in his way and time.
3. The deliverance of Abram&#039;s seed out of Egypt. That great event is here foretold: Afterwards shall they come out with great substance. It is here promised, (1.) That they should be enlarged: Afterwards they shall come out; that is, either after they have been afflicted 400 years, when the days of their servitude are fulfilled, or after the Egyptians are judged and plagued, then they may expect deliverance. Note, The destruction of oppressors is the redemption of the oppressed; they will not let God&#039;s people go till they are forced to it. (2.) That they should be enriched: They shall come out with great substance; this was fulfilled, Exo 12:35, Exo 12:36. God took care they should have, not only a good land to go to, but a good stock to carry with them.
4. Their happy settlement in Canaan, Gen 15:16. They shall not only come out of Egypt, but they shall come hither again, hither to the land of Canaan, wherein thou now art. The discontinuance of their possession shall be no defeasance of their right: we must not reckon those comforts lost for ever that are intermitted for a time. The reason why they must not have the land of promise in possession till the fourth generation was because the iniquity of the Amorites was not yet full. Israel cannot be possessed of Canaan till the Amorites be dispossessed; and they are not yet ripe for ruin. The righteous God has determined that they shall not be cut off till they have persisted in sin so long, and arrived at such a pitch of wickedness, that there may appear some equitable proportion between their sin and their ruin; and therefore, till it come to that, the seed of Abram must be kept out of possession. Note, (1.) The measure of sin fills gradually. Those that continue impenitent in wicked ways are treasuring up unto themselves wrath. (2.) Some people&#039;s measure of sin fills slowly. The Sodomites, who were sinners before the Lord exceedingly, soon filled their measure; so did the Jews, who were, in profession, near to God. But the iniquity of the Amorites was long in the filling up. (3.) That this is the reason of the prosperity of wicked people; the measure of their sins is not yet full. The wicked live, become old, and are mighty in power, while God is laying up their iniquity for their children, Job 21:7, Job 21:19. See Mat 23:32; Deu 32:34.
5. Abram&#039;s peaceful quiet death and burial, before these things should come to pass, Gen 15:15. As he should not live to see that good land in the possession of his family, but must die, as he lived, a stranger in it, so, to balance this, he should not live to see the troubles that should come upon his seed, much less to share in them. This is promised to Josiah, Kg2 22:20. Note, Good men are sometimes greatly favoured by being taken away from the evil to come, Isa 57:1. Let this satisfy Abram, that, for his part,
(1.) He shall go to his fathers in peace. Note, [1.] Even the friends and favourites of Heaven are not exempted from the stroke of death. Are we greater than our father Abram, who is dead? Joh 8:53. [2.] Good men die willingly; they are not fetched, they are not forced, but they go; their soul is not required, as the rich fool&#039;s (Luk 12:20), but cheerfully resigned: they would not live always. [3.] At death we go to our fathers, to all our fathers that have gone before us to the state of the dead (Job 21:32, Job 21:33), to our godly fathers that have gone before us to the state of the blessed, Heb 12:23. The former thought helps to take off the terror of death, the latter puts comfort into it. [4.] Whenever a godly man dies, he dies in peace. If the way be piety, the end is peace, Psa 37:37. Outward peace, to the last, is promised to Abram, peace and truth is his days, whatever should come afterwards (Kg2 20:19); peace with God, and everlasting peace, are sure to all the seed.
(2.) He shall be buried in a good old age. Perhaps mention is made of his burial here, where the land of Canaan is promised him, because a burying place was the first possession he had in it. He shall not only die in peace, but die in honour, die, and be buried decently; not only die in peace, but die in season, Job 5:26. Note, [1.] Old age is a blessing. It is promised in the firth commandment; it is pleasing to nature; and it affords a great opportunity for usefulness. [2.] Especially, if it be a good old age. Theirs may be called a good old age, First, That are old and healthful, not loaded with such distempers as make them weary of life. Secondly, That are old and holy, old disciples (Act 21:16), whose hoary head is found in the way of righteousness (Pro 16:31), old and useful, old and exemplary for godliness; theirs is indeed a good old age.</p>

<p>We have here Abraham&#039;s obedience to this severe command. Being tried, he offered up Isaac, Heb 11:17. Observe,
I. The difficulties which he broke through in this act of obedience. Much might have been objected against it; as, 1. It seemed directly against an antecedent law of God, which forbids murder, under a severe penalty, Gen 9:5, Gen 9:6. Now can the unchangeable God contradict himself? He that hates robbery for burnt-offering (Isa 61:8) cannot delight in murder for it. 2. How would it consist with natural affection to his own son? It would be not only murder, but the worst of murders. Cannot Abraham be obedient but he must be unnatural? If God insist upon a human sacrifice, is there none but Isaac to be the offering, and none but Abraham to be the offerer? Must the father of the faithful be the monster of all fathers? 3. God gave him no reason for it. When Ishmael was to be cast out, a just cause was assigned, which satisfied Abraham; but here Isaac must die, and Abraham must kill him, and neither the one nor the other must know why or wherefore. If Isaac had been to die a martyr for the truth, or his life had been the ransom of some other life more precious, it would have been another matter; of if he had died as a criminal, a rebel against God or his parents, as in the case of the idolater (Deu 13:8, Deu 13:9), or the stubborn son (Deu 21:18, Deu 21:19), it might have passed as a sacrifice to justice. But the case is not so: he is dutiful, obedient, hopeful, son. &quot;Lord, what profit is there in his blood?&quot; 4. How would this consist with the promise? Was it not said that in Isaac shall thy seed be called? But what comes of that seed, if this pregnant bud be broken off so soon? 5. How should he ever look Sarah in the face again? With what face can he return to her and his family with the blood of Isaac sprinkled on his garments and staining all his raiment? &quot;Surely a bloody husband hast thou been to me&quot; would Sarah say (as Exo 4:25, Exo 4:26), and it would be likely to alienate her affections for ever both from him and from his God. 6. What would the Egyptians say, and the Canaanites and the Perizzites who dwelt then in the land? It would be an eternal reproach to Abraham, and to his altars. &quot;Welcome nature, if this be grace.&quot; These and many similar objection might have been made; but he was infallibly assured that it was indeed a command of God and not a delusion, and this was sufficient to answer them all. Note, God&#039;s commands must not be disputed, but obeyed; we must not consult with flesh and blood about them (Gal 1:15, Gal 1:16), but with a gracious obstinacy persist in our obedience to them.
II. The several steps of obedience, all which help to magnify it, and to show that he was guided by prudence, and governed by faith, in the whole transaction.
1. He rises early, Gen 22:3. Probably the command was given in the visions of the night, and early the next morning he set himself about the execution of it - did not delay, did not demur, did not take time to deliberate; for the command was peremptory, and would not admit a debate. Note, Those that do the will of God heartily will do it speedily; while we delay, time is lost and the heart hardened.
2. He gets things ready for a sacrifice, and, as if he himself had been a Gibeonite, it should seem, with his own hands he cleaves the wood for the burnt-offering, that it might not be to seek when the sacrifice was to be offered. Spiritual sacrifices must thus be prepared for.
3. It is very probable that he said nothing about it to Sarah. This is a journey which she must know nothing of, lest she prevent it. There is so much in our own hearts to hinder our progress in duty that we have need, as much as may be, to keep out of the way of other hindrances.
4. He carefully looked about him, to discover the place appointed for this sacrifice, to which God had promised by some sign to direct him. Probably the direction was given by an appearance of the divine glory in the place, some pillar of fire reaching from heaven to earth, visible at a distance, and to which he pointed when he said (Gen 22:5), &quot;We will go yonder, where you see the light, and worship.&quot;
5. He left his servants at some distance off (Gen 22:5), lest they should interpose, and create him some disturbance in his strange oblation; for Isaac was, no doubt, the darling of the whole family. Thus, when Christ was entering upon his agony in the garden, he took only three of his disciples with him, and left the rest at the garden door. Note, It is our wisdom and duty, when we are going to worship God, to lay aside all those thoughts and cares which may divert us from the service, leave them at the bottom of the hill, that we may attend on the Lord without distraction.
6. He obliged Isaac to carry the wood (both to try his obedience in a smaller matter first, and that he might typify Christ, who carried his own cross, Joh 19:17), while he himself, though he knew what he did, with a steady and undaunted resolution carried the fatal knife and fire, Gen 22:6. Note, Those that through grace are resolved upon the substance of any service or suffering for God must overlook the little circumstances which make it doubly difficult to flesh and blood.
7. Without any ruffle or disorder, he talks it over with Isaac, as if it had been but a common sacrifice that he was going to offer, Gen 22:7, Gen 22:8.
(1.) It was a very affecting question that Isaac asked him, as they were going together: My father, said Isaac; it was a melting word, which, one would think, would strike deeper into the breast of Abraham than his knife could into the breast of Isaac. He might have said, or thought, at least, &quot;Call me not thy father who am now to be thy murderer; can a father be so barbarous, so perfectly lost to all the tenderness of a father?&quot; Yet he keeps his temper, and keeps his countenance, to admiration; he calmly waits for his son&#039;s question, and this is it: Behold the fire and the wood, but where is the lamb? See how expert Isaac was in the law and custom of sacrifices. This it is to be well-catechised: this is, [1.] A trying question to Abraham. How could he endure to think that Isaac was himself the lamb? So it is, but Abraham, as yet, dares not tell him so. Where God knows the faith to be armour of proof, he will laugh at the trial of the innocent, Job 9:23. [2.] It is a teaching question to us all, that, when we are going to worship God, we should seriously consider whether we have every thing ready, especially the lamb for a burnt-offering. Behold, the fire is ready, the Spirit&#039;s assistance and God&#039;s acceptance; the wood is ready, the instituted ordinances designed to kindle our affections (which indeed, without the Spirit, are but like wood without fire, but the Spirit works by them); all things are now ready, but where is the lamb? Where is the heart? Is that ready to be offered up to God, to ascend to him as a burnt-offering?
(2.) It was a very prudent answer which Abraham gave him: My son, God will provide himself a lamb. This was the language, either, [1.] Of his obedience. &quot;We must offer the lamb which God has appointed now to be offered;&quot; thus giving him this general rule of submission to the divine will, to prepare him for the application of it to himself very quickly. Or, [2.] Of his faith. Whether he meant it so or not, this proved to be the meaning of it; a sacrifice was provided instead of Isaac. Thus, First, Christ, the great sacrifice of atonement, was of God&#039;s providing; when none in heaven or earth could have found a lamb for that burnt-offering, God himself found the ransom, Psa 89:20. Secondly, All our sacrifices of acknowledgment are of God&#039;s providing too. It is he that prepares the heart, Psa 10:17. The broken and contrite spirit is a sacrifice of God (Psa 51:17), of his providing.
8. With the same resolution and composedness of mind, after many thoughts of heart, he applies himself to the completing of this sacrifice, Gen 22:9, Gen 22:10. He goes on with a holy wilfulness, after many a weary step, and with a heavy heart he arrives at length at the fatal place, builds the altar (an altar of earth, we may suppose, the saddest that ever he built, and he had built many a one), lays the wood in order for his Isaac&#039;s funeral pile, and now tells him the amazing news: &quot;Isaac, thou art the lamb which God has provided.&quot; Isaac, for aught that appears, is as willing as Abraham; we do not find that he raised any objection against it, that he petitioned for his life, that he attempted to make his escape, much less that he struggled with his aged father, or made any resistance: Abraham does it, God will have it done, and Isaac has learnt to submit to both, Abraham no doubt comforting him with the same hopes with which he himself by faith was comforted. Yet it is necessary that a sacrifice be bound. The great sacrifice, which in the fullness of time was to be offered up, must be bound, and therefore so must Isaac. But with what heart could tender Abraham tie those guiltless hands, which perhaps had often been lifted up to ask his blessing, and stretched out to embrace him, and were now the more straitly bound with the cords of love and duty! However, it must be done. Having bound him, he lays him upon the altar, and his hand upon the head of his sacrifice; and now, we may suppose, with floods of tears, he gives, and takes, the final farewell of a parting kiss: perhaps he takes another for Sarah from her dying son. This being done, he resolutely forgets the bowels of a father, and puts on the awful gravity of a sacrificer. With a fixed heart, and an eye lifted up to heaven, he takes the knife, and stretches out his hand to give a fatal cut to Isaac&#039;s throat. Be astonished, O heavens! at this; and wonder, O earth! Here is an act of faith and obedience, which deserves to be a spectacle to God, angels, and men. Abraham&#039;s darling, Sarah&#039;s laughter, the church&#039;s hope, the heir of promise, lies ready to bleed and die by his own father&#039;s hand, who never shrinks at the doing of it. Now this obedience of Abraham in offering up Isaac is a lively representation, (1.) Of the love of God to us, in delivering up his only-begotten Son to suffer and die for us, as a sacrifice. It pleased the Lord himself to bruise him. See Isa 53:10; Zac 13:7. Abraham was obliged, both in duty and gratitude, to part with Isaac, and parted with him to a friend; but God was under no obligations to us, for we were enemies. (2.) Of our duty to God, in return for that love. We must tread in the steps of this faith of Abraham. God, by his word, calls us to part with all for Christ, - all our sins, though they have been as a right hand, or a right eye, or an Isaac - all those things that are competitors and rivals with Christ for the sovereignty of the heart (Luk 14:26); and we must cheerfully let them all go. God, by his providence, which is truly the voice of God, calls us to part with an Isaac sometimes, and we must do it with a cheerful resignation and submission to his holy will, Sa1 3:18.</p>

<p>Here is, I. The preface of the law-writer, Moses: God spoke all these words, Exo 20:1. The law of the ten commandments is, 1. A law of God&#039;s making. They are enjoined by the infinite eternal Majesty of heaven and earth. And where the word of the King of kings is surely there is power. 2. It is a law of his own speaking. God has many ways of speaking to the children of men (Job 33:14); once, yea twice - by his Spirit, by conscience, by providences, by his voice, all which we ought carefully to attend to; but he never spoke, at any time, upon any occasion, as he spoke the ten commandments, which therefore we ought to hear with the more earnest heed. They were not only spoken audibly (so he owned the Redeemer by a voice from heaven, Mat 3:17), but with a great deal of dreadful pomp. This law God had given to man before (it was written in his heart by nature); but sin had so defaced that writing that it was necessary, in this manner, to revive the knowledge of it.
II. The preface of the Law-maker: I am the Lord thy God, Exo 20:2. Herein, 1. God asserts his own authority to enact this law in general: &quot;I am the Lord who command thee all that follows.&quot; 2. He proposes himself as the sole object of that religious worship which is enjoined in the first four of the commandments. They are here bound to obedience by a threefold cord, which, one would think, could not easily be broken. (1.) Because God is the Lord - Jehovah, self-existent, independent, eternal, and the fountain of all being and power; therefore he has an incontestable right to command us. He that gives being may give law; and therefore he is able to bear us out in our obedience, to reward it, and to punish our disobedience. (2.) He was their God, a God in covenant with them, their God by their own consent; and, if they would not keep his commandments, who would? He had laid himself under obligations to them by promise, and therefore might justly lay his obligations on them by precept. Though that covenant of peculiarity is now no more, yet there is another, by virtue of which all that are baptized are taken into relation to him as their God, and are therefore unjust, unfaithful, and very ungrateful, if they obey him not. (3.) He had brought them out of the land of Egypt; therefore they were bound in gratitude to obey him, because he had done them so great a kindness, had brought them out of a grievous slavery into a glorious liberty. They themselves had been eye-witnesses of the great things God had done in order to their deliverance, and could not but have observed that every circumstance of it heightened their obligation. They were now enjoying the blessed fruits of their deliverance, and in expectation of a speedy settlement in Canaan; and could they think any thing too much to do for him that had done so much for them? Nay, by redeeming them, he acquired a further right to rule them; they owed their service to him to whom they owed their freedom, and whose they were by purchase. And thus Christ, having rescued us out of the bondage of sin, is entitled to the best service we can do him, Luk 1:74. Having loosed our bonds, he has bound us to obey him, Psa 116:16.
III. The law itself. The first four of the ten commandments, which concern our duty to God (commonly called the first table), we have in these verses. It was fit that those should be put first, because man had a Maker to love before he had a neighbour to love; and justice and charity are acceptable acts of obedience to God only when they flow from the principles of piety. It cannot be expected that he should be true to his brother who is false to his God. Now our duty to God is, in one word, to worship him, that is, to give to him the glory due to his name, the inward worship of our affections, the outward worship of solemn address and attendance. This is spoken of as the sum and substance of the everlasting gospel. Rev 14:7, Worship God.
1. The first commandment concerns the object of our worship, Jehovah, and him only (Exo 20:3): Thou shalt have no other gods before me. The Egyptians, and other neighbouring nations, had many gods, the creatures of their own fancy, strange gods, new gods; this law was prefixed because of that transgression, and, Jehovah being the God of Israel, they must entirely cleave to him, and not be for any other, either of their own invention or borrowed from their neighbours. This was the sin they were most in danger of now that the world was so overspread with polytheism, which yet could not be rooted out effectually but by the gospel of Christ. The sin against this commandment which we are most in danger of is giving the glory and honour to any creature which are due to God only. Pride makes a god of self, covetousness makes a god of money, sensuality makes a god of the belly; whatever is esteemed or loved, feared or served, delighted in or depended on, more than God, that (whatever it is) we do in effect make a god of. This prohibition includes a precept which is the foundation of the whole law, that we take the Lord for our God, acknowledge that he is God, accept him for ours, adore him with admiration and humble reverence, and set our affections entirely upon him. In the last words, before me, it is intimated, (1.) That we cannot have any other God but he will certainly know it. There is none besides him but what is before him. Idolaters covet secresy; but shall not God search this out? (2.) That it is very provoking to him; it is a sin that dares him to his face, which he cannot, which he will not, overlook, nor connive at. See Psa 44:20, Psa 44:21.
2. The second commandment concerns the ordinances of worship, or the way in which God will be worshipped, which it is fit that he himself should have the appointing of. Here is,
(1.) The prohibition: we are here forbidden to worship even the true God by images, Exo 20:4, Exo 20:5. [1.] The Jews (at least after the captivity) thought themselves forbidden by this commandment to make any image or picture whatsoever. Hence the very images which the Roman armies had in their ensigns are called an abomination to them (Mat 24:15), especially when they were set up in the holy place. It is certain that it forbids making any image of God (for to whom can we liken him? Isa 40:18, Isa 40:15), or the image of any creature for a religious use. It is called the changing of the truth of God into a lie (Rom 1:25), for an image is a teacher of lies; it insinuates to us that God has a body, whereas he is an infinite spirit, Hab 2:18. It also forbids us to make images of God in our fancies, as if he were a man as we are. Our religious worship must be governed by the power of faith, not by the power of imagination. They must not make such images or pictures as the heathen worshipped, lest they also should be tempted to worship them. Those who would be kept from sin must keep themselves from the occasions of it. [2.] They must not bow down to them occasionally, that is, show any sign of respect or honour to them, much less serve them constantly, by sacrifice or incense, or any other act of religious worship. When they paid their devotion to the true God, they must not have any image before them, for the directing, exciting, or assisting of their devotion. Though the worship was designed to terminate in God, it would not please him if it came to him through an image. The best and most ancient lawgivers among the heathen forbade the setting up of images in their temples. This practice was forbidden in Rome by Numa, a pagan prince; yet commanded in Rome by the pope, a Christian bishop, but, in this, anti-christian. The use of images in the church of Rome, at this day, is so plainly contrary to the letter of this command, and so impossible to be reconciled to it, that in all their catechisms and books of devotion, which they put into the hands of the people, they leave out this commandment, joining the reason of it to the first; and so the third commandment they call the second, the fourth the third, etc.; only, to make up the number ten, they divide the tenth into two. Thus have they committed two great evils, in which they persist, and from which they hate to be reformed; they take away from God&#039;s word, and add to his worship.
(2.) The reasons to enforce this prohibition (Exo 20:5, Exo 20:6), which are, [1.] God&#039;s jealousy in the matters of his worship: &quot;I am the Lord Jehovah, and thy God, am a jealous God, especially in things of this nature.&quot; This intimates the care he has of his own institutions, his hatred of idolatry and all false worship, his displeasure against idolaters, and that he resents every thing in his worship that looks like, or leads to, idolatry. Jealousy is quicksighted. Idolatry being spiritual adultery, as it is very often represented in scripture, the displeasure of God against it is fitly called jealousy. If God is jealous herein, we should be so, afraid of offering any worship to God otherwise than as he has appointed in his word. [2.] The punishment of idolaters. God looks upon them as haters of him, though they perhaps pretend love to him; he will visit their iniquity, that is, he will very severely punish it, not only as a breach of his law, but as an affront to his majesty, a violation of the covenant, and a blow at the root of all religion. He will visit it upon the children, that is, this being a sin for which churches shall be unchurched and a bill of divorce given them, the children shall be cast out of covenant and communion together with the parents, as with the parents the children were at first taken in. Or he will bring such judgments upon a people as shall be the total ruin of families. If idolaters live to be old, so as to see their children of the third or fourth generation, it shall be the vexation of their eyes, and the breaking of their hearts, to see them fall by the sword, carried captive, and enslaved. Nor is it an unrighteous thing with God (if the parents died in their iniquity, and the children tread in their steps, and keep up false worships, because they received them by tradition from their fathers), when the measure is full, and God comes by his judgments to reckon with them, to bring into the account the idolatries their fathers were guilty of. Though he bear long with an idolatrous people, he will not bear always, but by the fourth generation, at furthest, he will begin to visit. Children are dear to their parents; therefore, to deter men from idolatry, and to show how much God is displeased with it, not only a brand of infamy is by it entailed upon families, but the judgments of God may for it be executed upon the poor children when the parents are dead and gone. [3.] The favour God would show to his faithful worshippers: Keeping mercy for thousands of persons, thousands of generations of those that love me, and keep my commandments. This intimates that the second commandment, though, in the letter of it, it is only a prohibition of false worships, yet includes a precept of worshipping God in all those ordinances which he has instituted. As the first commandment requires the inward worship of love, desire, joy, hope, and admiration, so the second requires the outward worship of prayer and praise, and solemn attendance on God&#039;s word. Note, First, Those that truly love God will make it their constant care and endeavour to keep his commandments, particularly those that relate to his worship. Those that love God, and keep those commandments, shall receive grace to keep his other commandments. Gospel worship will have a good influence upon all manner of gospel obedience. Secondly, God has mercy in store for such. Even they need mercy, and cannot plead merit; and mercy they shall find with God, merciful protection in their obedience and a merciful recompence of it. Thirdly, This mercy shall extend to thousands, much further than the wrath threatened to those that hate him, for that reaches but to the third or fourth generation. The streams of mercy run now as full, as free, and as fresh, as ever.
3. The third commandment concerns the manner of our worship, that it be done with all possible reverence and seriousness, Exo 20:7. We have here,
(1.) A strict prohibition: Thou shalt not take the name of the Lord thy God in vain. It is supposed that, having taken Jehovah for their God, they would make mention of his name (for thus all people will walk every one in the name of his god); this command gives a needful caution not to mention it in vain, and it is still as needful as ever. We take God&#039;s name in vain, [1.] By hypocrisy, making a profession of God&#039;s name, but not living up to that profession. Those that name the name of Christ, but do not depart from iniquity, as that name binds them to do, name it in vain; their worship is vain (Mat 15:7-9), their oblations are vain (Isa 1:11, Isa 1:13), their religion is vain, Jam 1:26. [2.] By covenant-breaking; if we make promises to God, binding our souls with those bonds to that which is good, and yet perform not to the Lord our vows, we take his name in vain (Mat 5:33), it is folly, and God has no pleasure in fools (Ecc 5:4), nor will he be mocked, Gal 6:7. [3.] By rash swearing, mentioning the name of God, or any of his attributes, in the form of an oath, without any just occasion for it, or due application of mind to it, but as a by-word, to no purpose at all, or to no good purpose. [4.] By false swearing, which, some think, is chiefly intended in the letter of the commandment; so it was expounded by those of old time. Thou shalt not forswear thyself, Mat 5:33. One part of the religious regard the Jews were taught to pay to their God was to swear by his name, Deu 10:20. But they affronted him, instead of doing him honour, if they called him to be witness to a lie. [5.] By using the name of God lightly and carelessly, and without any regard to its awful significancy. The profanation of the forms of devotion is forbidden, as well as the profanation of the forms of swearing; as also the profanation of any of those things whereby God makes himself known, his word, or any of his institutions; when they are either turned into charms and spells, or into jest and sport, the name of God is taken in vain.
(2.) A severe penalty: The Lord will not hold him guiltless; magistrates, who punish other offences, may not think themselves concerned to take notice of this, because it does not immediately offer injury either to private property or the public peace; but God, who is jealous for his honour, will not thus connive at it. The sinner may perhaps hold himself guiltless, and think there is no harm in it, and that God will never call him to an account for it. To obviate this suggestion, the threatening is thus expressed, God will not hold him guiltless, as he hopes he will; but more is implied, namely, that God will himself be the avenger of those that take his name in vain, and they will find it a fearful thing to fall into the hands of the living God.
4. The fourth commandment concerns the time of worship. God is to be served and honoured daily, but one day in seven is to be particularly dedicated to his honour and spent in his service. Here is,
(1.) The command itself (Exo 20:8): Remember the sabbath day to keep it holy; and (Exo 20:10), In it thou shalt do no manner of work. It is taken for granted that the sabbath was instituted before; we read of God&#039;s blessing and sanctifying a seventh day from the beginning (Gen 2:3), so that this was not the enacting of a new law, but the reviving of an old law. [1.] They are told what is the day they must religiously observe - a seventh, after six days&#039; labour; whether this was the seventh by computation from the first seventh, or from the day of their coming out of Egypt, or both, is not certain: now the precise day was notified to them (Exo 16:23), and from this they were to observe the seventh. [2.] How it must be observed. First, As a day of rest; they were to do no manner of work on this day in their callings or worldly business. Secondly, As a holy day, set apart to the honour of the holy God, and to be spent in holy exercises. God, by blessing it, had made it holy; they, by solemnly blessing him, must keep it holy, and not alienate it to any other purpose than that for which the difference between it and other days was instituted. [3.] Who must observe it: Thou, and thy son, and thy daughter; the wife is not mentioned, because she is supposed to be one with the husband and present with him, and, if he sanctify the sabbath, it is taken for granted that she will join with him; but the rest of the family are specified. Children and servants must keep the sabbath, according to their age and capacity: in this, as in other instances of religion, it is expected that masters of families should take care, not only to serve the Lord themselves, but that their houses also should serve him, at least that it may not be through their neglect if they do not, Jos 24:15. Even the proselyted strangers must observe a difference between this day and other days, which, if it laid some restraint upon them then, yet proved a happy indication of God&#039;s gracious purpose, in process of time, to bring the Gentiles into the church, that they might share in the benefit of sabbaths. Compare Isa 56:6, Isa 56:7. God takes notice of what we do, particularly what we do on sabbath days, though we should be where we are strangers. [4.] A particular memorandum put upon this duty: Remember it. It is intimated that the sabbath was instituted and observed before; but in their bondage in Egypt they had lost their computation, or were restrained by their task-masters, or, through a great degeneracy and indifference in religion, they had let fall the observance of it, and therefore it was requisite they should be reminded of it. Note, Neglected duties remain duties still, notwithstanding our neglect. It also intimates that we are both apt to forget it and concerned to remember it. Some think it denotes the preparation we are to make for the sabbath; we must think of it before it comes, that, when it does come, we may keep it holy, and do the duty of it.
(2.) The reasons of this command. [1.] We have time enough for ourselves in those six days, on the seventh day let us serve God; and time enough to tire ourselves, on the seventh it will be a kindness to us to be obliged to rest. [2.] This is God&#039;s day: it is the sabbath of the Lord thy God, not only instituted by him, but consecrated to him. It is sacrilege to alienate it; the sanctification of it is a debt. [3.] It is designed for a memorial of the creation of the world, and therefore to be observed to the glory of the Creator, as an engagement upon ourselves to serve him and an encouragement to us to trust in him who made heaven and earth. By the sanctification of the sabbath, the Jews declared that they worshipped the God that made the world, and so distinguished themselves from all other nations, who worshipped gods which they themselves made. [4.] God has given us an example of rest, after six days&#039; work: he rested the seventh day, took a complacency in himself, and rejoiced in the work of his hand, to teach us, on that day, to take a complacency in him, and to give him the glory of his works, Psa 92:4. The sabbath began in the finishing of the work of creation, so will the everlasting sabbath in the finishing of the work of providence and redemption; and we observe the weekly sabbath in expectation of that, as well as in remembrance of the former, in both conforming ourselves to him we worship. [5.] He has himself blessed the sabbath day and sanctified it. He has put an honour upon it by setting it apart for himself; it is the holy of the Lord and honourable: and he has put blessings into it, which he has encouraged us to expect from him in the religious observance of that day. It is the day which the Lord hath made, let not us do what we can to unmake it. He has blessed, honoured, and sanctified it, let not us profane it, dishonour it, and level that with common time which God&#039;s blessing has thus dignified and distinguished.</p>

<p>INSTITUTION OF DAILY SERVICE. (Exo 29:38-46)

two lambs of the first year day by day continually--The sacred preliminaries being completed, Moses was instructed in the end or design to which these preparations were subservient, namely, the worship of God; and hence the institution of the morning and evening sacrifice. The institution was so imperative, that in no circumstances was this daily oblation to be dispensed with; and the due observance of it would secure the oft-promised grace and blessing of their heavenly King.




Next: Exodus Chapter 30</p>

<p>if thou bring an oblation of a meat offering baken in the oven--generally a circular hole excavated in the floor, from one to five feet deep, the sides of which are covered with hardened plaster, on which cakes are baked of the form and thickness of pancakes. (See on Gen 18:6). The shape of Eastern ovens varies considerably according to the nomadic or settled habits of the people.</p>

<p>Here, I. Leaven and honey are forbidden to be put in any of their meat-offerings: No leaven, nor any honey, in any offering made by fire, Lev 2:11. 1. The leaven was forbidden in remembrance of the unleavened bread they ate when they came out of Egypt. So much despatch was required in the offerings they made that it was not convenient they should stay for the leavening of them. The New Testament comparing pride and hypocrisy to leaven because they swell like leaven, comparing also malice and wickedness to leaven because they sour like leaven, we are to understand and improve this as a caution to take heed of those sins which will certainly spoil the acceptableness of our spiritual sacrifices. Pure hands must be lifted up without wrath, and all our gospel feasts kept with the unleavened bread of sincerity and truth. 2. Honey was forbidden, though Canaan flowed with it, because to eat much honey is not good (Pro 25:16, Pro 25:27); it turns to choler and bitterness in the stomach, though luscious to the taste. Some think the chief reason why those two things, leaven and honey, were forbidden, was because the Gentiles used them very much in their sacrifices, and God&#039;s people must not learn or use the way of the heathen, but his services must be the reverse of their idolatrous services; see Deu 12:30, Deu 12:31. Some make this application of this double prohibition: leaven signifies grief and sadness of spirit (Psa 73:21), My heart was leavened; honey signifies sensual pleasure and mirth. In our service of God both these must be avoided, and a mean observed between those extremes; for the sorrow of the world worketh death, and a love to the delights of sense is a great enemy to holy love.
II. Salt is required in all their offerings, Lev 2:13. The altar was the table of the Lord; and therefore, salt being always set on our tables, God would have it always used at his. It is called the salt of the covenant, because, as men confirmed their covenants with each other by eating and drinking together, at all which collations salt was used, so God, by accepting his people&#039;s gifts and feasting them upon his sacrifices, supping with them and they with him (Rev 3:20), did confirm his covenant with them. Among the ancients salt was a symbol of friendship. The salt for the sacrifice was not brought by the offerers, but was provided at the public charge, as the wood was, Ezr 7:20-22. And there was a chamber in the court of the temple called the chamber of salt, in which they laid it up. Can that which is unsavoury be eaten without salt? God would hereby intimate to them that their sacrifices in themselves were unsavoury. The saints, who are living sacrifices to God, must have salt in themselves, for every sacrifice must be salted with salt (Mar 9:49, Mar 9:50), and our speech must be always with grace (Col 4:6), so must all our religious performances be seasoned with that salt. Christianity is the salt of the earth.
III. Directions are given about the first-fruits. 1. The oblation of their first-fruits at harvest, of which we read, Deu 26:2. These were offered to the Lord, not to be burnt upon the altar, but to be given to the priests as perquisites of their office, Lev 2:12. And you shall offer them (that is, leaven and honey) in the oblation of the first-fruits, though they were forbidden in other meat-offerings; for they were proper enough to be eaten by the priests, though not to be burnt upon the altar. The loaves of the first-fruits are particularly ordered to be baked with leaven, Lev 23:17. And we read of the first-fruits of honey brought to the house of God, Ch2 31:5. 2. A meat-offering of their first-fruits. The former was required by the law; this was a free-will offering, Lev 2:14-16. If a man, with a thankful sense of God&#039;s goodness to him in giving him hopes of a plentiful crop, was disposed to bring an offering in kind immediately out of his field, and present it to God, owning thereby his dependence upon God and obligations to him, (1.) Let him be sure to bring the first ripe and full ears, not such as were small and half-withered. Whatever was brought for an offering to God must be the best in its kind, though it were but green ears of corn. We mock God, and deceive ourselves, if we think to put him off with a corrupt thing while we have in our flock a male, Mal 1:14. (2.) These green ears must be dried by the fire, that the corn, such as it was, might be beaten out of them. That is not expected from green ears which one may justly look for from those that have been left to grow fully ripe. If those that are young do God&#039;s work as well as they can, they shall be accepted, though they cannot do it so well as those that are aged and experienced. God makes the best of green ears of corn, and so must we. (3.) Oil and frankincense must be put upon it. Thus (as some allude to this) wisdom and humility must soften and sweeten the spirits and services of young people, and then their green ears of corn shall be acceptable. God takes a particular delight in the first ripe fruits of the Spirit and the expressions of early piety and devotion. Those that can but think and speak as children, yet, if they think and speak well, God will be well pleased with their buds and blossoms, and will never forget the kindness of their youth. (4.) It must be used as other meat-offerings, Lev 2:16, compare Lev 2:9. He shall offer all the frankincense; it is an offering made by fire. The fire and the frankincense seem to have had a special significancy. [1.] The fire denotes the fervency of spirit which ought to be in all our religious services. In every good thing we must be zealously affected. Holy love to God is the fire by which all our offerings must be made; else they are not of a sweet savour to God. [2.] The frankincense denotes the mediation and intercession of Christ, by which all our services are perfumed and recommended to God&#039;s gracious acceptance. Blessed be God that we have the substance of which all these observances were but shadows, the fruit that was hid under these leaves.</p>

<p>the oblation of the first-fruits--voluntary offerings made by individuals out of their increase, and leaven and honey might be used with these (Lev 23:17; Num 15:20). Though presented at the altar, they were not consumed, but assigned by God for the use of the priests.</p>

<p>he shall offer of the sacrifice of the peace offering--The peace offering differed from the oblations formerly mentioned in this respect: while the burnt offering was wholly consumed on the altar, and the freewill offering was partly consumed and partly assigned to the priests; in this offering the fat alone was burnt; only a small part was allotted to the priests while the rest was granted to the offerer and his friends, thus forming a sacred feast of which the Lord, His priests, and people conjointly partook, and which was symbolical of the spiritual feast, the sacred communion which, through Christ, the great peace offering, believers enjoy. (See further on Lev 19:5-8; Lev 22:21).

the fat that covereth the inwards--that is, the web work that presents itself first to the eye on opening the belly of a cow.

the fat . . . upon the inwards--adhering to the intestines, but easily removable from them; or, according to some, that which was next the ventricle.</p>

<p>THE LAW OF THE MEAT OFFERING. (Lev 6:14-18)

this is the law of the meat offering--Though this was a provision for the priests and their families, it was to be regarded as &quot;most holy&quot;; and the way in which it was prepared was: on any meat offerings being presented, the priest carried them to the altar, and taking a handful from each of them as an oblation, he salted and burnt it on the altar; the residue became the property of the priests, and was the food of those whose duty it was to attend on the service. They themselves as well as the vessels from which they ate were typically holy, and they were not at liberty to partake of the meat offering while they labored under any ceremonial defilement.</p>

<p>All this relates to the peace-offerings: it is the repetition and explication of what we had before, with various additions.
I. The nature and intention of the peace-offerings are here more distinctly opened. They were offered either, 1. In thankfulness for some special mercy received, such as recovery from sickness, preservation in a journey, deliverance at sea, redemption out of captivity, all which are specified in Ps. 107, and for them men are called upon to offer the sacrifice of thanksgiving, Lev 7:22. Or, 2. In performance of some vow which a man made when he was in distress (Lev 7:16), and this was less honourable than the former, though the omission of it would have been more culpable. Or, 3. In supplication for some special mercy which a man was in the pursuit and expectation of, here called a voluntary offering. This accompanied a man&#039;s prayers, as the former did his praises. We do not find that men were bound by the law, unless they had bound themselves by vow, to offer these peace-offerings upon such occasions, as they were to bring their sacrifices of atonement in case of sin committed. Not but that prayer and praise are as much our duty as repentance is; but here, in the expressions of their sense of mercy, God left them more to their liberty than in the expressions of their sense of sin - to try the generosity of their devotion, and that their sacrifices, being free-will offerings, might be the more laudable and acceptable; and, by obliging them to bring the sacrifices of atonement, God would show the necessity of the great propitiation.
II. The rites and ceremonies about the peace-offerings are enlarged upon.
1. If the peace-offering was offered for a thanksgiving, a meat-offering must be offered with it, cakes of several sorts, and wafers (Lev 7:12), and (which was peculiar to the peace-offerings) leavened bread must be offered, not to be burnt upon the altar, that was forbidden (Lev 2:11), but to be eaten with the flesh of the sacrifice, that nothing might be wanting to make it a complete and pleasant feast; for unleavened bread was less grateful to the taste, and therefore, though enjoined in the passover for a particular reason, yet in other festivals leavened bread, which was lighter and more pleasant, was appointed, that men might feast at God&#039;s table as well as at their own. And some think that a meat-offering is required to be brought with every peace-offering, as well as with that of thanksgiving, by that law (Lev 7:29) which requires an oblation with it, that the table might be as well furnished as the altar.
2. The flesh of the peace-offerings, both that which was the priest&#039;s share and that which was the offerer&#039;s must be eaten quickly, and not kept long, either raw, or dressed, cold. If it was a peace-offering for thanksgiving, it must be all eaten the same day (Lev 7:16); if a vow, or voluntary offering, it must be eaten either the same day or the day after, Lev 7:16. If any was left beyond the time limited, it was to be burnt (Lev 7:17); and, if any person ate of what was so left their conduct should be animadverted upon as a very high misdemeanour, Lev 7:18. Though they were not obliged to eat it in the holy place, as those offerings that are called most holy, but might take it to their own tents and feast upon it there, yet God would by this law make them to know a difference between that and other meat, and religiously to observe it, that whereas they might keep other meat cold in the house as long as they thought fit, and warm it again if they pleased, and eat it three or four days after, they might not do so with the flesh of their peace-offerings, but it must be eaten immediately. (1.) Because God would not have that holy flesh to be in danger of putrefying, or being fly-blown, to prevent which it must be salted with fire (as the expression is, Mar 9:49) if it were kept; as, if it was used, it must be salted with salt. (2.) Because God would not have his people to be niggardly and sparing, and distrustful of providence, but cheerfully to enjoy what God gives them (Ecc 8:15), and to do good with it, and not to be anxiously solicitous for the morrow. (3.) The flesh of the peace-offerings was God&#039;s treat, and therefore God would have the disposal of it; and he orders it to be used generously for the entertainment of their friends, and charitably for the relief of the poor, to show that he is a bountiful benefactor, giving us all things richly to enjoy, the bread of the day in its day. If the sacrifice was thanksgiving, they were especially obliged thus to testify their holy joy in God&#039;s goodness by their holy feasting. This law is made very strict (Lev 7:18), that if the offerer did not take care to have all his offering eaten by himself or his family, his friends or the poor, within the time limited by the law, or, in the event of any part being left, to burn it (which was the most decent way of disposing of it, the sacrifices upon the altar being consumed by fire), then his offering should not be accepted, nor imputed to him. Note, All the benefit of our religious services is lost if we do not improve them, and conduct ourselves aright afterwards. They are not acceptable to God if they have not a due influence upon ourselves. If a man seemed generous in bringing a peace-offering, and yet afterwards proved sneaking and paltry in the using of it, it was as if he had never brought it; nay, it shall be an abomination. Note, There is no mean between God&#039;s acceptance and his abhorrence. If our persons and performances are sincere and upright, they are accepted; if not, they are an abomination, Pro 15:8. He that eats it after the time appointed shall bear his iniquity, that is, he shall be cut off from his people, as it is explained (Lev 19:8), where this law is repeated. This law of eating the peace-offerings before the third day, that they might not putrefy, is applicable tot the resurrection of Christ after two days, that, being God&#039;s holy one, he might not see corruption, Psa 16:10. And some think that it instructs us speedily, and without delay, to partake of Christ and his grace, feeding and feasting thereon by faith today, while it is called today (Heb 3:13, Heb 3:14), for it will be too late shortly.
3. But the flesh, and those that eat it, must be pure. (1.) The flesh must touch no unclean thing; if it did, it must not be eaten, but burnt, Lev 7:19. If, in carrying it from the altar to the place where it was eaten, a dog touched it, or it touched a dead body or any other unclean thing, it was then unfit to be used in a religious feast. Every thing we honour the holy God with must be pure and carefully kept from all pollution. It is a case adjudged (Hag 2:12) that the holy flesh could not by its touch communicate holiness to what was common; but by this law it is determined that by the touch of that which was unclean it received pollution from it, which intimates that the infection of sin is more easily and more frequently communicated than the savour of grace. (2.) It must not be eaten by any unclean person. When a person was upon any account ceremonially unclean it was at his peril if he presumed to eat of the flesh of the peace-offerings, Lev 7:20, Lev 7:21. Holy things are only for holy persons; the holiness of the food being ceremonial, those were incapacitated to partake of it who lay under any ceremonial uncleanness; but we are hereby taught to preserve ourselves pure from all the pollutions of sin, that we may have the benefit and comfort of Christ&#039;s sacrifice, Pe1 2:1, Pe1 2:2. Our consciences must be purged from dead works, that we may be fit to serve the living God, Heb 9:14. But if any dare to partake of the table of the Lord under the pollution of sin unrepented of, and so profane sacred things, they eat and drink judgment to themselves, as those did that ate of the peace-offerings (Lev 7:20) and again (Lev 7:21), that they pertain unto the Lord: whatever pertains to the Lord is sacred, and must be used with great reverence and not with unhallowed hands. &quot;Be you holy, for God is holy, and you pertain to him.&quot;
4. The eating of blood and the fat of the inwards is here again prohibited; and the prohibition is annexed as before to the law of the peace-offerings, Lev 3:17. (1.) The prohibition of the fat seems to be confined to those beasts which were used for sacrifice, the bullocks, sheep, and goats: but of the roe-buck, the hart, and other clean beasts, they might eat the fat; for those only of which offerings were brought are mentioned here, Lev 7:23-25. This was to preserve in their minds a reverence for God&#039;s altar, on which the fat of the inwards was burnt. The Jews say, &quot;If a man eat so much as an olive of forbidden fat - if he do it presumptuously, he is in danger of being cut off by the hand of God - if ignorantly, he is to bring a sin-offering, and so to pay dearly for his carelessness.&quot; To eat of the flesh of that which died of itself, or was torn of beasts, was unlawful; but to eat of the fat of such was doubly unlawful, Lev 7:24. (2.) The prohibition of blood is more general (Lev 7:26, Lev 7:27), because the fat was offered to God only by way of acknowledgment, but the blood made atonement for the soul, and so typified Christ&#039;s sacrifice much more than the burning of the fat did; to this therefore a greater reverence must be paid, till these types had their accomplishment in the offering up of the body of Christ once for all. The Jews rightly expound this law as forbidding only the blood of the life, as they express it, not that which we call the gravy, for of that they supposed it was lawful to eat.
5. The priest&#039;s share of the peace-offerings is here prescribed. Out of every beast that was offered for a peace-offering the priest that offered it was to have to himself the breast and the right shoulder, Lev 7:30-34. Observe here, (1.) That when the sacrifice was killed the offerer himself must, with his own hands, present God&#039;s part of it, that he might signify thereby his cheerfully giving it up to God, and his desire that it might be accepted. He was with his own hands to lift it up, in token of his regard to God as the God of heaven, and then to wave it to and fro, in token of his regard to God as the Lord of the whole earth, to whom thus, as far as he could reach, he offered it, showing his readiness and wish to do him honour. Now that which was thus heaved and waved was the fat, and the breast, and the right shoulder, it was all offered to God; and then he ordered the fat to his altar, and the breast and shoulder to his priest, both being his receivers. (2.) That when the fat was burnt the priest took his part, on which he and his family were to feast, as well as the offerer and his family. In holy joy and thanksgiving, it is good to have our ministers to go before us, and to be our mouth to God. The melody is sweet when he that sows and those that reap rejoice together. Some observe a significancy in the parts assigned to the priests: the breast and the shoulder intimate the affections and the actions, which must be devoted to the honour of God by all his people and to the service also of the church by all his priests. Christ, our great peace-offering, feasts all his spiritual priests with the breast and shoulder, with the dearest love and the sweetest and strongest supports; for his is the wisdom of God and the power of God. When Saul was designed for a king Samuel ordered the shoulder of the peace-offering to be set before him (Sa1 9:24), which gave him a hint of something great and sacred intended for him. Jesus Christ is our great peace-offering; for he made himself a sacrifice, not only to atone for sin, and so to save us from the curse, but to purchase a blessing for us, and all good. By our joyfully partaking of the benefits of redemption we feast upon the sacrifice, to signify which the Lord&#039;s supper was instituted.</p>

<p>Here is the conclusion of these laws concerning the sacrifices, though some of them are afterwards repeated and explained. The are to be considered, 1. As a grant to the priests, Lev 7:35, Lev 7:36. In the day they were ordained to that work and office this provision was made for their comfortable maintenance. Note, God will take care that those who are employed for him be well paid and well provided for. Those that receive the anointing of the Spirit to minister unto the Lord shall have their portion, and it shall be a worthy portion, out of the offerings of the Lord; for God&#039;s work is its own wages, and there is a present reward of obedience in obedience. 2. As a statute for ever to the people, that they should bring these offerings according to the rules prescribed, and cheerfully give the priests their share out of them. God commanded the children of Israel to offer their oblations, Lev 7:38. Note, The solemn acts religious worship are commanded. They are not things that we are left to our liberty in, and which we may do or not do at our pleasure; but we are under indispensable obligations to perform them in their season, and it is at our peril if we omit them. The observance of the laws of Christ cannot be less necessary than the observance of the laws of Moses was.</p>

<p>Here is, I. The exposition of this law, or a key to let us into the meaning of it. It was not intended merely for a bill of fare, or as the directions of a physician about their diet, but God would hereby teach them to sanctify themselves and to be holy, Lev 11:44. That is, 1. They must hereby learn to put a difference between good and evil, and to reckon that it could not be all alike what they did, when it was not all alike what they ate. 2. To maintain a constant observance of the divine law, and to govern themselves by that in all their actions, even those that are common, which ought to be performed after a godly sort, Jo3 1:6. Even eating and drinking must be by rule, and to the glory of God, Co1 10:31. 3. To distinguish themselves from all their neighbours, as a people set apart for God, and obliged not to walk as the Gentiles: and all this is holiness. Thus these rudiments of the world were their tutors and governors (Gal 4:2, Gal 4:3), to bring them to that which is the revival of our first state in Adam and the earnest of our best state with Christ, that is, holiness, without which no man shall see the Lord. This is indeed the great design of all the ordinances, that by them we may sanctify ourselves and learn to be holy. Even This law concerning their food, which seemed to stoop so very low, aimed thus high, for it was the statute-law of heaven, under the Old Testament as well as the New, that without holiness no man shall see the Lord. The caution therefore (Lev 11:43) is, You shall not make yourselves abominable. Note, By having fellowship with sin, which is abominable, we make ourselves abominable. That man is truly miserable who is in the sight of God abominable; and none are so but those that make themselves so. The Jewish writers themselves suggest that the intention of this law was to forbid them all communion by marriage, or otherwise, with the heathen, Deu 7:2, Deu 7:3. And thus the moral of it is obligatory on us, forbidding us to have fellowship with the unfruitful works of darkness; and, without this real holiness of the heart and life, he that offereth an oblation is as if he offered swine&#039;s blood (Isa 66:3); and, if it was such a provocation for a man to eat swine&#039;s flesh himself, much more it must be so to offer swine&#039;s blood at God&#039;s altar; see Pro 15:8.
II. The reasons of this law; and they are all taken from the Law-maker himself, to whom we must have respect in all acts of obedience. 1. I am the Lord your God, Lev 11:44. &quot;Therefore you are bound to do thus, in pure obedience.&quot; God&#039;s sovereignty over us, and propriety in us, oblige us to do whatever he commands us, how much soever it crosses our inclinations. 2. I am holy, Lev 11:44, and again, Lev 11:45. If God be holy, we must be so, else we cannot expect to be accepted of him. His holiness is his glory (Exo 15:11), and therefore it becomes his house for ever, Psa 93:5. This great precept, thus enforced, though it comes in here in the midst of abrogated laws, is quoted and stamped for a gospel precept, Pe1 1:16, where it is intimated that all these ceremonial restraints were designed to teach us that we must not fashion ourselves according to our former lusts in our ignorance, Lev 11:14. 3. I am the Lord that bringeth you out of the land of Egypt, Lev 11:45. This was a reason why they should cheerfully submit to distinguishing laws, having of late been so wonderfully dignified with distinguishing favours. He that had done more for them than for any other people might justly expect more from them.
III. The conclusion of this statute: This is the law of the beasts, and of the fowl, etc., Lev 11:46, Lev 11:47. This law was to them a statute for ever, that is, as long as that economy lasted; but under the gospel we find it expressly repealed by a voice from heaven to Peter (Act 10:15), as it had before been virtually set aside by the death of Christ, with the other ordinances that perished in the using: Touch not, taste not, handle not, Col 2:21, Col 2:22. And now we are sure that meat commends us not to God (Co1 8:8), and that nothing is unclean of itself (Rom 14:14), nor does that defile a man which goes into his mouth, but that which comes out from the heart, Mat 15:11. Let us therefore, 1. Give thanks to God that we are not under this yoke, but that to us every creature of God is allowed as good, and nothing to be refused. 2. Stand fast in the liberty wherewith Christ has made us free, and take heed of those doctrines which command to abstain from meats, and so would revive Moses again, Ti1 4:3, Ti1 4:4. 3. Be strictly and conscientiously temperate in the use of the good creatures God has allowed us. If God&#039;s law has given us liberty, let us lay restraints upon ourselves, and never feed ourselves without fear, lest our table be a snare. Set a knife to thy throat, if thou be a man given to appetite; and be not desirous of dainties or varieties, Pro 23:2, Pro 23:3. Nature is content with little, grace with less, but lust with nothing.</p>

<p>then he shall number to himself seven days for his cleansing--Like a leprous person he underwent a week&#039;s probation, to make sure he was completely healed. Then with the sacrifices prescribed, the priest made an atonement for him, that is, offered the oblations necessary for the removal of his ceremonial defilement, as well as the typical pardon of his sins.</p>

<p>Here is, I. A caution given that no man should make such a jest of sanctifying things to the Lord as to sanctify any firstling to him, for that was his already by the law, Lev 27:26. Though the matter of a general vow be that which we were before obliged to, as of our sacramental covenant, yet a singular vow should be of that which we were not, in such circumstances and proportions, antecedently bound to. The law concerning the firstlings of unclean beasts (Lev 27:27) is the same with that before, Lev 27:11, Lev 27:12.
II. Things or persons devoted are here distinguished from things or persons that were only sanctified. 1. Devoted things were most holy to the Lord, and could neither revert nor be alienated, Lev 27:28. They were of the same nature with those sacrifices which were called most holy, which none might touch but only the priests themselves. The difference between these and other sanctified things arose from the different expression of the vow. If a man dedicated any thing to God, binding himself with a solemn curse never to alienate it to any other purpose, then it was a thing devoted. 2. Devoted persons were to be put to death, Lev 27:29. Not that it was in the power of any parent or master thus to devote a child or a servant to death; but it must be meant of the public enemies of Israel, who, either by the appointment of God or by the sentence of the congregation, were devoted, as the seven nations with which they must make no league. The city of Jericho in particular was thus devoted, Jos 6:17. The inhabitants of Jabesh-Gilead were put to death for violating the curse pronounced upon those who came not up to Mizpeh, Jdg 21:9, Jdg 21:10. Some think it was for want of being rightly informed of the true intent and meaning of this law that Jephtha sacrificed his daughter as one devoted, who might not be redeemed.
III. A law concerning tithes, which were paid for the service of God before the law, as appears by Abraham&#039;s payment of them, (Gen 14:20), and Jacob&#039;s promise of them, Gen 28:22. It is here appointed, 1. That they should pay tithe of all their increase, their corn, trees, and cattle, Lev 27:30, Lev 27:32. Whatsoever productions they had the benefit of God must be honoured with the tithe of, if it were titheable. Thus they acknowledged God to be the owner of their land, the giver of its fruits, and themselves to be his tenants, and dependents upon him. Thus they gave him thanks for the plenty they enjoyed, and supplicated his favour in the continuance of it. And we are taught in general to honour the Lord with our substance (Pro 3:9), and in particular to support and maintain his ministers, and to be ready to communicate to them, Gal 6:6; Co1 9:11. And how this may be done in a fitter and more equal proportion than that of the tenth, which God himself appointed of old, I cannot see. 2. That which was once marked for tithe should not be altered, no, not for a better (Lev 27:33), for Providence directed the rod that marked it. God would accept it though it were not the best, and they must not grudge it though it were, for it was what passed under the rod. 3. That it should not be redeemed, unless the owner would give a fifth part more for its ransom, Lev 27:31. If men had the curiosity to prefer what was marked for tithe before any other part of their increase, it was fit that they should pay for their curiosity.
IV. The last verse seems to have reference to this whole book of which it is the conclusion: These are the commandments which the Lord commanded Moses, for the children of Israel. Many of these commandments are moral, and of perpetual obligation; others of them, which were ceremonial and peculiar to the Jewish economy, have notwithstanding a spiritual significancy, and are instructive to us who are furnished with a key to let us into the mysteries contained in them; for unto us, by those institutions, is the gospel preached as well as unto them, Heb 4:2. Upon the whole matter, we may see cause to bless God that we have not come to mount Sinai, Heb 12:18. 1. That we are not under the dark shadows of the law, but enjoy the clear light of the gospel, which shows us Christ the end of the law for righteousness, Rom 10:4. The doctrine of our reconciliation to God by a Mediator is not clouded with the smoke of burning sacrifices, but cleared by the knowledge of Christ and him crucified. 2. That we are not under the heavy yoke of the law, and the carnal ordinances of it (as the apostle calls them, Heb 9:10), imposed till the time of reformation, a yoke which neither they nor their fathers were able to bear (Act 15:10), but under the sweet and easy institutions of the gospel, which pronounces those the true worshippers that worship the Father in spirit and truth, by Christ only, and in his name, who is our priest, temple, altar, sacrifice, purification, and all. Let us not therefore think that because we are not tied to the ceremonial cleansings, feasts, and oblations, a little care, time, and expense, will serve to honour God with. No, but rather have our hearts more enlarge with free-will offerings to his praise, more inflamed with holy love and joy, and more engaged in seriousness of thought and sincerity of intention. Having boldness to enter into the holiest by the blood of Jesus, let us draw near with a true heart, and full assurance of faith, worshipping God with so much the more cheerfulness and humble confidence, still saying, Blessed be God for Jesus Christ!</p>

<p>Here is, I. Preparation made the second time, as before, for the cursing of Israel. 1. The place is changed, Num 23:13. Balak fancied that Balaam, having so full a prospect of the whole camp of Israel, from the top of the rocks (Num 23:9), was either so enamoured with the beauty of it that he would not curse them or so affrighted with the terror of it that he durst not; and therefore he would bring him to another place, form which he might see only some part of them, which would appear more despicable, and that part at least which would lie in view he hoped he might obtain leave to curse, and so by degrees he should get ground against them, intending, no doubt, if he had gained this point, to make his attack on that part of the camp of Israel which Balaam now had in his eye, and into which he was to throw the fireballs of his curses. See how restless and unwearied the church&#039;s enemies are in their malicious attempts to ruin it; they leave no stone unturned, no project untried, to compass it. O that we were as full of contrivance and resolution in prosecuting good designs for the glory of God! 2. The sacrifices are repeated, new altars are built, a bullock and a ram offered on every altar, and Balak attends his sacrifice as closely as ever, Num 23:14, Num 23:15. Were we thus earnest to obtain the blessing as Balak was to procure a curse (designedly upon Israel, but really upon himself and his people), we should not grudge the return both of the charge and of the labour of religious exercises. 3. Balaam renews his attendance on God, and God meets him the second time, and puts another word into his mouth, not to reverse the former, but to ratify it, Num 23:16, Num 23:17. If God said not to Balaam, Seek in vain, much less will he say so to any of the seed of Jacob, who shall surely find him, not only as Balaam, their instructor and oracle, but their bountiful rewarder. When Balaam returned Balak was impatient to know what message he had: &quot;What hath the Lord spoken? Are there any better tidings yet, any hopes of speeding?&quot; This should be our enquiry when we come to hear the word of God. See Jer 23:35.
II. A second conversion of the curse into a blessing by the overruling power of God; and this blessing is both larger and stronger than the former, and quite cuts off all hopes of altering it. Balak having been so forward to ask what the Lord had spoken (Num 23:17), Balaam now addresses himself particularly to him (Num 23:18): Rise up, Balak, and hear. It was a message from God that he had to deliver, and it is required of Balak, though a king, that he attend (hear and hearken, with a close application of mind, let not a word slip), and also that he attend with reverence: Rise up, and hear. His successor Eglon, when he was to receive a message from God, rose out of his seat, Jdg 3:20.
1. Two things Balaam in this discourse informs Balak of, sorely to his grief and disappointment: -
(1.) That he had no reason to hope that he should ruin Israel.
[1.] It would be to no purpose to attempt to ruin them, and he would deceive himself if he expected it, for three reasons: -
First, Because God is unchangeable: God is not a man that he should lie, Num 23:19. Men change their minds, and therefore break their words; they lie, because they repent. But God does neither. He never changes his mind, and therefore never recalls his promise. Balaam had owned (Num 23:8) that he could not alter God&#039;s counsel, and thence he infers here that God himself would not alter it; such is the imperfection of man, and such the perfection of God. It is impossible for God to lie, Heb 6:18. And, when in scripture he is said to repent, it is not meant of any change of his mind (for he is in one mind, and who can turn him?) but only of the change of his way. This is a great truth, that with God there is no variableness nor shadow of turning. Now here, 1. He appeals to Balak himself concerning it: &quot;Hath he said, and shall he not do it? Said it in his own purpose, and shall he not perform it in his providence, according to the counsel of his will? Hath he spoken in his word, in his promise, and shall he not make it good? Can we think otherwise of God than that he is unchangeably one with himself and true to his word? All his decrees are unalterable, and all his promises inviolable.&quot; 2. He applies this general truth to the case in hand (Num 23:20): He hath blessed and I cannot reverse it, that is, &quot;I cannot prevail with him to reverse it.&quot; Israel were of old a blessed people, a seed that the Lord had blessed; the blessing of Abraham came upon them; they were born under the blessing of the covenant, and born to the blessing of Canaan, and therefore they could not be cursed, unless you could suppose that the God of eternal truth should break his word, and become false to himself and his people.
Secondly, Because Israel are at present unblamable: he has not beheld iniquity in Jacob, Num 23:21. Not but that there was iniquity in Jacob, and God saw it; but, 1. There was not such a degree of iniquity as might provoke God to abandon them and give them up to ruin. As bad as they were, they were not so bad as this. 2. There was no idolatry among them, which is in a particular manner called iniquity and perverseness; we have found nothing of that kind in Israel since the golden calf, and therefore, though they were in other instances very provoking, yet God would not cast them off. Balaam knew that nothing would separate between them and God but sin. While God saw no reigning sin among them, he would send no destroying curse among them; and therefore, as long as they kept in with God, he despaired of ever doing them any mischief. Note, While we keep from sin we keep from harm. Some give another sense of those words; they read it thus: He has not beheld wrong offered to Jacob, nor will he see any grievance done to Israel, that is, &quot;He has not nor will he permit it, or allow it; he will not see Israel injured, but he will right them, and avenge their quarrel.&quot; Note, God will not bear to see any injury done to his church and people; for what is done against them he takes as done against himself, and will reckon for it accordingly.
Thirdly, Because the power of both was irresistible. He shows Balak that there was no contending with them, it was to no purpose to attempt it; for, 1. They had the presence of God with them: &quot;The Lord his God is with him in a particular manner, and not provoked to withdraw from him.&quot; 2. They had the joy of that presence, and were always made to triumph in it: The shout or alarm of a king is among them. They shout against their enemies, as sure of victory and success, glorying continually in God as their King and conqueror for them. 3. They had had the experience of the benefit of God&#039;s presence with them, and his power engaged for them; for God brought them out of Egypt, Num 23:22. The power which had done that could never be restrained, never resisted; and, having begun so gloriously, he would no doubt finish gloriously. 4. While they had God&#039;s presence with them they had the strength of a unicorn, able to make head against all that opposed them. See Num 24:8. Such is the strength which the God of Israel gives unto his people.
[2.] From all this he infers that it was to no purpose for him to think of doing them a mischief by all the arts he could use, Num 23:23. First, He owns himself baffled. Surely there is no enchantment against Jacob so as to prevail. The curses of hell can never take place against the blessings of heaven. Not but that attempts of this kind would be made, but they would certainly be fruitless and ineffectual. Some observe that Jacob denotes the church low and afflicted, Israel denotes it prosperous and advanced; but be the church high or low, be her friends few or many, let second causes smile or frown, it comes all to one: no weapon formed against it shall prosper. Note, God easily can, and certainly will, baffle and disappoint all the devices and designs of the powers of darkness against his church, so that they shall not prevail to destroy it. Secondly, He foresees that this would be remembered in time to come. According to this time, that is, with reference to this we are now about, it shall be said concerning Jacob and Israel, and said by them, What hath God wrought! What great things hath God done for his people! It shall be said with wonder, joy, and thankfulness, and a challenge to the neighbouring nations to produce any similar instances of the care of their gods for them. Note, The defeating of the designs of the church&#039;s enemies ought to be had in everlasting remembrance to the glory of God. There is none like unto the God of Jeshurun. What Balaam says here concerning the pre-eminence of the God of Israel above all the gods of the Gentiles perhaps Moses refers to when he says (Deu 32:31), Their rock is not as our rock, even our enemies themselves being judges, Balaam particularly. Balak therefore has no hopes of ruining Israel. But,
(2.) Balaam shows him that he had more reason to fear being ruined by them, for they were likely to make bloody work among his neighbours; and, if he and his country escaped, it was not because he was too great for them to meddle with, but because he fell not within their commission Num 23:24. Behold, and tremble; the people that now have lain for some time closely encamped do but repose themselves for a while like a lion couchant, but shortly they shall rise up as a great lion, a lion rampant, that shall not lie down till he eat of the prey, and drink the blood of the slain. This seems to point at the victories he foresaw they would obtain over the Canaanites, that they would never lay down their arms till they had made a complete conquest of the land they had now in view; and, when his neighbour&#039;s house was on fire, he had reason to think his own in danger.
2. Now what was the issue of this disappointment?
(1.) Balak and Balaam were both of them sick of the cause. [1.] Balak is now willing to have his conjurer silenced. Since he cannot say what he would have him, he wishes him to say nothing: &quot;Neither curse them at all nor bless them at all, Num 23:25. If thous canst not curse them, I beseech thee not to bless them. If thou canst no assist and encourage my forces, yet do not oppose and dispirit them&quot; Note, God can make those that depart from him weary of the multitude of their counsels, Isa 47:13; Isa 57:10. [2.] Balaam is still willing to own himself overruled, and appeals to what he had said in the beginning of this enterprise (Num 22:38): All that the Lord speaketh, that I must do, Num 23:26. This sows, First, In general, that the way of man is not in himself; there are many devices in man&#039;s heart, but God&#039;s counsels shall stand. Secondly, In particular, that, as no weapon formed against the church shall prosper, so every tongue that rises against her in judgment god will control and condemn, Isa 54:17.
(2.) Yet they resolve to make another attempt. They think it scorn to be baffled, and therefore pursue the design, though it be only to their further confusion. And now the third time, [1.] They change the place. Balak is at last convinced that it is not Balaam&#039;s fault, on whom, before, he had laid the blame, but that really he was under a divine check, and therefore now he hopes to bring him to a place whence God might at least permit him to curse them, v. 27. Probably he and Balaam were the more encouraged thus to repeat their attempt because God had the second time allowed Balaam to go, though he had forbidden him the first time. Since by repeated trials they had carried that point, they hope in like manner to carry this. Thus because sinners are borne with, and sentence against their evil works is not executed speedily, their hearts are the more fully set in them to do evil. The place to which Balak now took Balaam was the top of Peor, the most eminent high place in all his country, where, it is probable, Baal was worshipped, and it was thence called Baal-peor. He chose this place with a hope, either, First, That it being the residence (as he fancied) of Baal, the god of Moab, Jehovah the God of Israel would not, or could not, come hither to hinder the operation; or, Secondly, That, it being a place acceptable to his god, it would be so to the Lord, and there he would be brought into a good humour. Such idle conceits have foolish men of God, and so vain are their imaginations concerning him. Thus the Syrians fancied the Lord to be God of the hills, but not of the valleys (Kg1 20:28), as if he were more powerful in one place than he is in every place. [2.] They repeat their sacrifice, seven bullocks and seven rams, upon seven altars, v. 29, 30. Thus do they persevere in their expensive oblations, though they had no promise on which to build their hopes of speeding. Let not us therefore, who have a promise that the vision at the end shall speak and not lie, be discouraged by delays, but continue instant in prayer, and not faint, Luk 18:1.</p>

<p>There were more sacred solemnities in the seventh month than in any other month of the year, not only because it had been the first month till the deliverance of Israel out of Egypt (which, falling in the month Abib, occasioned that to be thenceforth made the beginning of the months in all ecclesiastical computations), but because still it continued the first month in the civil reckonings of the jubilees and years of release, and also because it was the time of vacation between harvest and seedtime, when they had most leisure to attend the sanctuary, which intimates that, though God will dispense with sacrifices in consideration of works of necessity and mercy, yet the more leisure we have from the pressing occasions of this life the more time we should spend in the immediate service of God. 1. We have here the appointment of the sacrifices that were to be offered on the first day of the month, the day of blowing the trumpets, which was a preparative for the two great solemnities of holy mourning on the day of atonement and of holy joy in the feast of tabernacles. The intention of divine institutions is well answered when one religious service helps to fit us for another and all for heaven. The blowing of the trumpets was appointed, Lev 23:24. Here the people are directed what sacrifices to offer on that day, of which there was not then any mention made. Note, Those who would know the mind of God in the scripture must compare one part of the scripture with another, and put those parts together that have reference to the same thing, for the latter discoveries of divine light explain what was dark and supply what was defective in the former, that the man of God may be perfect. The sacrifices then to be offered are particularly ordered here (Num 29:2-6), and care taken that these should not supersede the daily oblation and that of the new moon. It is hereby intimated that we must not seek occasions to abate our zeal in God&#039;s service, nor be glad of an excuse to omit a good duty, but rather rejoice in an opportunity of accumulating and doing more than ordinary in religion. If we perform family-worship, we must not think that this will excuse us from our secret devotions; nor that on the days we go to church we need not worship God alone and with our families; but we should always abound in the work of the Lord. 2. On the day of atonement. Besides all the services of that day, which we had the institution of, Lev. 16, and which, one would think, required trouble and charge enough, here are burnt-offerings ordered to be offered, Num 29:8-10. For in our faith and repentance, those two great gospel graces which were signified by that day&#039;s performances, we must have an eye to the glory and honour of God, which was purely intended in the burnt-offerings; there was likewise to be a kid of the goats for a sin-offering, besides the great sin-offering of atonement (Num 29:11), which intimates that there are so many defects and faults, even in the exercises and expressions of our repentance, that we have need of an interest in a sacrifice to expiate the guilt even of that part of our holy things. Though we must not repent that we have repented, yet we must repent that we have not repented better. It likewise intimated the imperfection of the legal sacrifices, and their insufficiency to take away sin, that on the very day the sin-offering of atonement was offered, yet there must be another sin-offering. But what the law could not do, in that it was weak, that Christ has done.</p>

<p>officers . . . said . . . there lacketh not one man of us--A victory so signal, and the glory of which was untarnished by the loss of a single Israelitish soldier, was an astonishing miracle. So clearly betokening the direct interposition of Heaven, it might well awaken the liveliest feelings of grateful acknowledgment to God (Psa 44:2-3). The oblation they brought for the Lord &quot;was partly an atonement&quot; or reparation for their error (Num 31:14-16), for it could not possess any expiatory virtue, and partly a tribute of gratitude for the stupendous service rendered them. It consisted of the &quot;spoil,&quot; which, being the acquisition of individual valor, was not divided like the &quot;prey,&quot; or livestock, each soldier retaining it in lieu of pay; it was offered by the &quot;captains&quot; alone, whose pious feelings were evinced by the dedication of the spoil which fell to their share. There were jewels to the amount of 16,750 shekels, equal to £87,869 16s. 5d. sterling.




Next: Numbers Chapter 32</p>

<p>thou shalt rejoice--feasting with friends and the Levites, who were invited on such occasions to share in the cheerful festivities that followed oblations (Deu 12:7; Deu 16:10-15).</p>

<p>HIS VOW. (Jdg 11:29-31)

Then the Spirit of the Lord came upon Jephthah--The calm wisdom, sagacious forethought, and indomitable energy which he was enabled to display, were a pledge to himself and a convincing evidence to his countrymen, that he was qualified by higher resources than his own for the momentous duties of his office.

he passed over Gilead, and Manasseh--the provinces most exposed and in danger, for the purpose of levying troops, and exciting by his presence a widespread interest in the national cause. Returning to the camp at Mizpeh, he then began his march against the enemy. There he made his celebrated vow, in accordance with an ancient custom for generals at the outbreak of a war, or on the eve of a battle, to promise the god of their worship a costly oblation, or dedication of some valuable booty, in the event of victory. Vows were in common practice also among the Israelites. They were encouraged by the divine approval as emanating from a spirit of piety and gratitude; and rules were laid down in the law for regulating the performance. But it is difficult to bring Jephthah&#039;s vow within the legitimate range (see on Lev 27:28).</p>

<p>Here, I. The Philistines invade Israel (Sa1 7:7), taking umbrage from that general meeting for repentance and prayer as if it had been a rendezvous for war, and, if so, they thought it prudent to keep the war out of their own country. They had no just cause for this suspicion; but those that seek to do mischief to others will be forward to imagine that others design mischief to them. Now see here, 1. How evil sometimes seems to come out of good. The religious meeting of the Israelites at Mizpeh brought trouble upon them from the Philistines, which perhaps tempted them to wish they had staid at home and to blame Samuel for calling them together. But we may be in God&#039;s way and yet meet with distress; nay, when sinners begin to repent and reform, they must expect that Satan will muster all his force against them, and set his instruments on work to the utmost to oppose and discourage them. But, 2. How good is, at length, brought out of that evil. Israel could never be threatened more seasonably than at this time, when they were repenting and praying, nor could they have been better prepared to receive the enemy; nor could the Philistines have acted more impolitely for themselves than to make war upon Israel at this time, when they were making their peace with God. But God permitted them to do it, that he might have an opportunity immediately of crowning his people&#039;s reformation with tokens of his favour, and of confirming the words of his messenger, who had assured them that if they repented God would deliver them out of the hand of the Philistines. Thus he makes man&#039;s wrath to praise him, and serves the purposes of his grace to his people even by the malicious designs of their enemies against them, Mic 4:11, Mic 4:12.
II. Israel cleaves closely to Samuel, as their best friend, under God, in this distress; though he was no military man, nor ever celebrated as a mighty man of valour, yet, being afraid of the Philistines, for whom they thought themselves an unequal match, they engaged Samuel&#039;s prayers for them: Cease not to cry unto the Lord our God for us, Sa1 7:8. They were here unarmed, unprepared for war, come together to fast and pray, not to fight; prayers and tears therefore being all the weapons many of them are now furnished with, to these they have recourse. And, knowing Samuel to have a great interest in heaven, they earnestly beg of him to improve it for them. They had reason to expect it, because he had promised to pray for them (Sa1 7:5), had promised them deliverance from the Philistines (Sa1 7:3), and they had been observant of him in all that which he had spoken to them from the Lord. Thus those who sincerely submit to Christ, as their lawgiver and judge, need not doubt of their interest in his intercession. They were very solicitous that Samuel should not cease to pray for them: what military preparations were to be made they would undertake them, but let him continue instant in prayer, perhaps remembering that when Moses did but let down his hand ever so little Amalek prevailed. O what a comfort is it to all believers that our great intercessor above never ceases, is never silent, for he always appears in the presence of God for us!
III. Samuel intercedes with God for them, and does it by sacrifice, Sa1 7:9. He took a sucking lamb, and offered it for a burnt-offering, a whole burnt-offering, to the Lord, and, while the sacrifice was in burning, with the smoke of it his prayers ascended up to heaven for Israel. Observe, 1. He made intercession with a sacrifice. Christ intercedes in the virtue of his satisfaction, and in all our prayers we must have an eye to his great oblation, depending upon that for audience and acceptance. Samuel&#039;s sacrifice without his prayer would have been an empty shadow, his prayer without the sacrifice would not have been so prevalent, but both together teach us what great things we may expect from God in answer to those prayers which are made with faith in Christ&#039;s sacrifice. 2. It was a burnt-offering, which was offered purely for the glory of God, so intimating that the great plea he relied on in his prayer was taken from the honour of God. &quot;Lord, help thy people now for thy name&#039;s sake.&quot; When we endeavour to give glory to God we may hope he will, in answer to our prayers, work for his own glory. 3. It was but one sucking lamb that he offered; for it is the integrity and intention of the heart that God looks at, more than the bulk or number of the offerings. This one lamb (typifying the Lamb of God) was more acceptable than thousands of rams or bullocks would have been without faith and prayer. Samuel was no priest, but he was a Levite and a prophet; the case was extraordinary, and what he did was by special direction, and therefore was accepted of God. And justly was this reproach put upon the priests because they had corrupted themselves.
IV. God gave a gracious answer to Samuel&#039;s prayer (Sa1 7:9): The Lord heard him. He was himself a Samuel, asked of God, and many a Samuel, many a mercy in answer to prayer, God gave him. Sons of prayer should be famous for praying, as Samuel was among those that call upon his name, Psa 99:6. The answer was a real answer: the Philistines were discomfited (Sa1 7:10, Sa1 7:11), totally routed, and that in such a manner as highly magnified the prayer of Samuel, the power of God, and the valour of Israel. 1. The prayer of Samuel was honoured; for at the very time when he was offering up his sacrifice, and his prayer with it, the battle began, and turned immediately against the Philistines. Thus while he was yet speaking God heard, and answered in thunder, Isa 65:24. God showed that it was Samuel&#039;s prayer and sacrifice that he had respect to, and hereby let Israel know that as in a former engagement with the Philistines he had justly chastised their presumptuous confidence in the presence of the ark, on the shoulders of two profane priests, so now he graciously accepted their humble dependence upon the prayer of faith from the mouth and heart of a pious prophet. 2. The power of God was greatly honoured; for he took the work into his own hand, and discomfited them, not with great hail-stones, which would kill them (as Jos 10:11), but with a great thunder, which frightened them and put them into such terror and consternation that they fainted away, and became a very easy prey to the sword of Israel, before whom, being thus confounded, they were smitten. Josephus adds that the earth quaked under them when first they made the onset and in many places opened and swallowed them up, and that, besides the terror of the thunder, their faces and hands were burnt with lightning, which obliged them to shift for themselves by flight. And, being thus driven to their heels by the immediate hand of God (whom they feared not so much as they had feared his ark, Sa1 4:7), then, 3. Honour was put upon the hosts of Israel; they were made use of for the completing of the victory, and had the pleasure of triumphing over their oppressors: They pursued the Philistines, and smote them. How soon did they find the benefit of their repentance, and reformation, and return to God! Now that they have thus engaged him for them none of their enemies can stand before them.
V. Samuel erected a thankful memorial of this victory, to the glory of God and for the encouragement of Israel, Sa1 7:12. He set up an Eben-ezer, the stone of help. If ever the people&#039;s hard hearts should lose the impressions of this providence, this stone would either revive the remembrance of it, and make them thankful, or remain a standing witness against them for their unthankfulness. 1. The place where this memorial was set up was the same where, twenty years before, the Israelites were smitten before the Philistines, for that was beside Eben-ezer, Sa1 4:1. The sin which procured that defeat formerly being pardoned upon their repentance, the pardon was sealed by this glorious victory in the very same place where they then suffered loss; see Hos 1:10. 2. Samuel himself took care to set up this monument. He had been instrumental by prayer to obtain the mercy, and therefore he thought himself in a special manner obliged to make this grateful acknowledgement of it. 3. The reason he gives for the name is, Hitherto the Lord hath helped us, in which he speaks thankfully of what was past, giving the glory of the victory to God only, who had added this to all his former favours; and yet he speaks somewhat doubtfully for the future: &quot;Hitherto things have done well, but what God may yet do with us we know not, that we refer to him; but let us praise him for what he has done.&quot; Note, The beginnings of mercy and deliverance are to be acknowledged by us with thankfulness so far as they go, though they be not completely finished, nay, though the issue seem uncertain. Having obtained help from God, I continue hitherto, says blessed Paul, Act 26:22.</p>

<p>UZZAH SMITTEN. (Sa2 6:6-11)

they came to Nachon&#039;s threshing-floor--or Chidon&#039;s (Ch1 13:9). The Chaldee version renders the words, &quot;came to the place prepared for the reception of the ark,&quot; that is, near the city of David (Sa2 6:13).

the oxen shook it--or, &quot;stumbled&quot; (Ch1 13:9). Fearing that the ark was in danger of being overturned, Uzzah, under the impulse of momentary feeling, laid hold of it to keep it steady. Whether it fell and crushed him, or some sudden disease attacked him, he fell dead upon the spot. This melancholy occurrence not only threw a cloud over the joyous scene, but entirely stopped the procession; for the ark was left where it then was, in the near neighborhood of the capital. It is of importance to observe the proportionate severity of the punishments attending the profanation of the ark. The Philistines suffered by diseases, from which they were relieved by their oblations, because the law had not been given to them [Sa1 5:8-12]; the Bethshemites also suffered, but not fatally [Sa1 6:19]; their error proceeded from ignorance or inadvertency. But Uzzah, who was a Levite, and well instructed, suffered death for his breach of the law. The severity of Uzzah&#039;s fate may seem to us too great for the nature and degree of the offense. But it does not become us to sit in judgment on the dispensations of God; and, besides, it is apparent that the divine purpose was to inspire awe of His majesty, a submission to His law, and a profound veneration for the symbols and ordinances of His worship.</p>

<p>the king went to Gibeon to sacrifice there--The old tabernacle and the brazen altar which Moses had made in the wilderness were there (Ch1 16:39; Ch1 21:29; Ch2 1:3-6). The royal progress was of public importance. It was a season of national devotion. The king was accompanied by his principal nobility (Ch2 1:2); and, as the occasion was most probably one of the great annual festivals which lasted seven days, the rank of the offerer and the succession of daily oblations may help in part to account for the immense magnitude of the sacrifices.</p>

<p>HIS SACRIFICE OF PEACE OFFERING. (Kg1 8:62-64)

the king, and all Israel . . . offered sacrifice before the Lord--This was a burnt offering with its accompaniments, and being the first laid on the altar of the temple, was, as in the analogous case of the tabernacle, consumed by miraculous fire from heaven (see Ch2 7:1). On remarkable occasions, the heathens sacrificed hecatombs (a hundred animals), and even chiliombs (a thousand animals), but the public sacrifices offered by Solomon on this occasion surpassed all the other oblations on record, without taking into account those presented by private individuals, which, doubtless, amounted to a large additional number. The large proportion of the sacrifices were peace offerings, which afforded the people an opportunity of festive enjoyment.</p>