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<p>This is the history of the fourth day&#039;s work, the creating of the sun, moon, and stars, which are here accounted for, not as they are in themselves and in their own nature, to satisfy the curious, but as they are in relation to this earth, to which they serve as lights; and this is enough to furnish us with matter for praise and thanksgiving. Holy Job mentions this as an instance of the glorious power of God, that by the Spirit he hath garnished the heavens (Job 26:13); and here we have an account of that garniture which is not only so much the beauty of the upper world, but so much the blessing of this lower; for though heaven is high, yet has it respect to this earth, and therefore should have respect from it. Of the creation of the lights of heaven we have an account,
I. In general, Gen 1:14, Gen 1:15, where we have 1. The command given concerning them: Let there be lights in the firmament of heaven. God had said, Let there be light (Gen 1:3), and there was light; but this was, as it were, a chaos of light, scattered and confused: now it was collected and modelled, and made into several luminaries, and so rendered both more glorious and more serviceable. God is the God of order, and not of confusion; and, as he is light, so he is the Father and former of lights. Those lights were to be in the firmament of heaven, that vast expanse which encloses the earth, and is conspicuous to all; for no man, when he has lighted a candle, puts it under a bushel, but on a candlestick (Luk 8:16), and a stately golden candlestick the firmament of heaven is, from which these candles give light to all that are in the house. The firmament itself is spoken of as having a brightness of its own (Dan 12:3), but this was not sufficient to give light to the earth; and perhaps for this reason it is not expressly said of the second day&#039;s work, in which the firmament was made, that it was good, because, till it was adorned with these lights on the fourth day, it had not become serviceable to man. 2. The use they were intended to be of to this earth. (1.) They must be for the distinction of times, of day and night, summer and winter, which are interchanged by the motion of the sun, whose rising makes day, his setting night, his approach towards our tropic summer, his recess to the other winter: and thus, under the sun, there is a season to every purpose, Ecc 3:1. (2.) They must be for the direction of actions. They are for signs of the change of weather, that the husbandman may order his affairs with discretion, foreseeing, by the face of the sky, when second causes have begun to work, whether it will be fair or foul, Mat 16:2, Mat 16:3. They do also give light upon the earth, that we may walk (Joh 11:9), and work (Joh 9:4), according as the duty of every day requires. The lights of heaven do not shine for themselves, nor for the world of spirits above, who need them not; but they shine for us, for our pleasure and advantage. Lord, what is man, that he should be thus regarded! Psa 8:3, Psa 8:4. How ungrateful and inexcusable are we, if, when God has set up these lights for us to work by, we sleep, or play, or trifle away the time of business, and neglect the great work we were sent into the world about! The lights of heaven are made to serve us, and they do it faithfully, and shine in their season, without fail: but we are set as lights in this world to serve God; and do we in like manner answer the end of our creation? No, we do not, our light does not shine before God as his lights shine before us, Mat 5:14. We burn our Master&#039;s candles, but do not mind our Master&#039;s work.
II. In particular, Gen 1:16-18.
1. Observe, The lights of heaven are the sun, moon, and stars; and all these are the work of God&#039;s hands. (1.) The sun is the greatest light of all, more than a million times greater than the earth, and the most glorious and useful of all the lamps of heaven, a noble instance of the Creator&#039;s wisdom, power, and goodness, and an invaluable blessing to the creatures of this lower world. Let us learn from Psa 19:1-6 how to give unto God the glory due unto his name, as the Maker of the sun. (2.) The moon is a less light, and yet is here reckoned one of the greater lights, because though, in regard to its magnitude and borrowed light, it is inferior to many of the stars, yet, by virtue of its office, as ruler of the night, and in respect of its usefulness to the earth, it is more excellent than they. Those are most valuable that are most serviceable; and those are the greater lights, not that have the best gifts, but that humbly and faithfully do the most good with them. Whosoever will be great among you, let him be your minister, Mat 20:26. (3.) He made the stars also, which are here spoken of as they appear to vulgar eyes, without distinguishing between the planets and the fixed stars, or accounting for their number, nature, place, magnitude, motions, or influences; for the scriptures were written, not to gratify our curiosity and make us astronomers, but to lead us to God, and make us saints. Now these lights are said to rule (Gen 1:16, Gen 1:18); not that they have a supreme dominion, as God has, but they are deputy-governors, rulers under him. Here the less light, the moon, is said to rule the night; but in Psa 136:9 the stars are mentioned as sharers in that government; The moon and stars to rule by night. No more is meant than that they give light, Jer 31:35. The best and most honourable way of ruling is by giving light and doing good: those command respect that live a useful life, and so shine as lights.
2. Learn from all this, (1.) The sin and folly of that ancient idolatry, the worshipping of the sun, moon, and stars, which, some think, took rise, or countenance at least, from some broken traditions in the patriarchal age concerning the rule and dominion of the lights of heaven. But the account here given of them plainly shows that they are both God&#039;s creatures and man&#039;s servants; and therefore it is both a great affront to God and a great reproach to ourselves to make deities of them and give them divine honours. See Deu 4:19. (2.) The duty and wisdom of daily worshipping that God who made all these things, and made them to be that to us which they are. The revolutions of the day and night oblige us to offer the solemn sacrifice of prayer and praise every morning and evening.</p>

<p>Here is repeated what was related before of Noah&#039;s entrance into the ark, with his family and creatures that were marked for preservation. Now,
I. It is thus repeated for the honour of Noah, whose faith and obedience herein shone so brightly, by which he obtained a good report, and who herein appeared so great a favourite of Heaven and so great a blessing to this earth.
II. Notice is here taken of the beasts going in each after his kind, according to the phrase used in the history of the creation (Gen 1:21-25), to intimate that just as many kinds as were created at first were saved now, and no more; and that this preservation was as a new creation: a life remarkably protected is, as it were, a new life.
III. Though all enmities and hostilities between the creatures ceased for the present, and ravenous creatures were not only so mild and manageable as that the wolf and the lamb lay down together, but so strangely altered as that the lion did eat straw like an ox (Isa 11:6, Isa 11:7), yet, when this occasion was over, the restraint was taken off, and they were still of the same kind as ever; for the ark did not alter their constitution. Hypocrites in the church, that externally conform to the laws of that ark, may yet be unchanged, and then it will appear, one time or other, what kind they are after.
IV. It is added (and the circumstance deserves our notice), The Lord shut him in, Gen 7:16. As Noah continued his obedience to God, so God continued his care of Noah: and here it appeared to be a very distinguishing care; for the shutting of this door set up a partition wall between him and all the world besides. God shut the door, 1. To secure him, and keep him safe in the ark. The door must be shut very close, lest the waters should break in and sink the ark, and very fast, lest any without should break it down. Thus God made up Noah, as he makes up his jewels, Mal 3:17. 2. To exclude all others, and keep them for ever out. Hitherto the door of the ark stood open, and if any, even during the last seven days, had repented and believed, for aught I know they might have been welcomed into the ark; but now the door was shut, and they were cut off from all hopes of admittance: for God shutteth, and none can open.
V. There is much of our gospel duty and privilege to be seen in Noah&#039;s preservation in the ark. The apostle makes it a type of our baptism, that is, our Christianity, Pe1 3:20, Pe1 3:21. Observe then, 1. It is our great duty, in obedience to the gospel call, by a lively faith in Christ, to come into that way of salvation which God has provided for poor sinners. When Noah came into the ark, he quitted his own house and lands; so must we quit our own righteousness and our worldly possessions, whenever they come into competition with Christ. Noah must, for a while, submit to the confinements and inconveniences of the ark, in order to his preservation for a new world; so those that come into Christ to be saved by him must deny themselves, both in sufferings and services. 2. Those that come into the ark themselves should bring as many as they can in with them, by good instructions, by persuasions, and by a good example. What knowest thou, O man, but thou mayest thus save thy wife (Co1 7:16), as Noah did his? There is room enough in Christ for all comers. 3. Those that by faith come into Christ, the ark, shall by the power of God be shut in, and kept as in a strong-hold by the power of God, Pe1 1:5. God put Adam into paradise, but he did not shut him in, and so he threw himself out; but when he put Noah into the ark he shut him in, and so when he brings a soul to Christ he ensures its salvation: it is not in our own keeping, but in the Mediator&#039;s hand. 4. The door of mercy will shortly be shut against those that now make light of it. Now, knock and it shall be opened; but the time will come when it shall not, Luk 13:25.</p>

<p>We have here an account of the first war that ever we read of in scripture, which (though the wars of the nations make the greatest figure in history) we should not have had the history of if Abram and Lot had not been concerned in it. Now, concerning this war, we may observe,
I. The parties engaged in it. The invaders were four kings, two of them no less than kings of Shinar and Elam (that is, Chaldea and Persia), yet probably not the sovereign princes of those great kingdoms in their own persons, but either officers under them, or rather the heads and leaders of some colonies which came out of those great nations, and settled themselves near Sodom, but retained the names of the countries from which they had their origin. The invaded were the kings of five cities that lay near together in the plain of Jordan, namely, Sodom, Gomorrah, Admah, Zeboiim, and Zoar. Four of them are named, but not the fifth, the king of Zoar or Bela, either because he was much more mean and inconsiderable or because he was much more wicked and inglorious than the rest, and worthy to be forgotten.
II. The occasion of this war was the revolt of the five kings from under the government of Chedorlaomer. Twelve years they served him. Small joy they had of their fruitful land, while thus they were tributaries to a foreign power, and could not call what they had their own. Rich countries are a desirable prey, and idle luxurious countries are an easy prey, to growing greatness. The Sodomites were the posterity of Canaan whom Noah had pronounced a servant to Shem, from whom Elam descended; thus soon did that prophecy begin to e fulfilled. In the thirteenth year, beginning to be weary of their subjection, they rebelled, denied their tribute, and attempted to shake off the yoke and retrieve their ancient liberties. In the fourteenth year, after some pause and preparation, Chedorlaomer, in conjunction with his allies, set himself to chastise and reduce the rebels, and, since he could not have it otherwise, to fetch his tribute from them on the point of his sword. Note, Pride, covetousness, and ambition, are the lusts from which wars and fightings come. To these insatiable idols the blood of thousands has been sacrificed.
III. The progress and success of the war. The four kings laid the neighbouring countries waste and enriched themselves with the spoil of them (Gen 14:5-7), upon the alarm of which it had been the wisdom of the king of Sodom to submit, and desire conditions of peace; for how could he grapple with an enemy thus flushed with victory? But he would rather venture the utmost extremity than yield, and it sped accordingly. Quos Deus destruet eos dementat - Those whom God means to destroy he delivers up to infatuation. 1. The forces of the king of Sodom and his allies were routed; and, it should seem, many of them perished in the slime-pits who had escaped the sword, Gen 14:10. In all places we are surrounded with deaths of various kinds, especially in the field of battle. 2. The cities were plundered, Gen 14:11. All the goods of Sodom, and particularly their stores and provisions of victuals, were carried off by the conquerors. Note, When men abuse the gifts of a bountiful providence to gluttony and excess, it is just with God, and his usual way, by some judgment or other to strip them of that which they have so abused, Hos 2:8, Hos 2:9. 3. Lot was carried captive, Gen 14:12. They took Lot among the rest, and his goods. Now Lot may here be considered, (1.) As sharing with his neighbours in this common calamity. Though he was himself a righteous man, and (which is here expressly noticed) Abram&#039;s brother&#039;s son, yet he was involved with the rest in all this trouble. Note, All things come alike to all, Ecc 9:2. The best of men cannot promise themselves an exemption from the greatest troubles in this life; neither from our own piety nor our relation to those that are the favourites of heaven will be our security, when God&#039;s judgments are abroad. Note, further, Many an honest man fares the worse for his wicked neighbours. It is therefore our wisdom to separate ourselves, or at least to distinguish ourselves, from them (Co2 6:17), and so deliver ourselves, Rev 18:4. (2.) As smarting for the foolish choice he made of a settlement here. This is plainly intimated when it is said, They took Abram&#039;s brother&#039;s son, who dwelt in Sodom. So near a relation of Abram should have been a companion and disciple of Abram, and should have abode by his tents; but, if he choose to dwell in Sodom, he must thank himself if he share in Sodom&#039;s calamities. Note, When we go out of the way of our duty we put ourselves from under God&#039;s protection, and cannot expect that the choices which are made by our lusts should issue to our comfort. Particular mention is made of their taking Lot&#039;s goods, those goods which had occasioned his contest with Abram and his separation from him. Note, It is just with God to deprive us of those enjoyments by which we have suffered ourselves to be deprived of our enjoyment of him.</p>

<p>This paragraph begins with the mention of the respect which the king of Sodom paid to Abram at his return from the slaughter of the kings; but, before a particular account is given of this, the story of Melchizedek is briefly related, concerning whom observe,
I. Who he was. He was king of Salem and priest of the most high God; and other glorious things are said of him, Heb 7:1, etc. 1. The rabbin, and most of our rabbinical writers, conclude that Melchizedek was Shem the son of Noah, who was king and priest to those that descended from him, according to the patriarchal model. But this is not at all probable; for why should his name be changed? And how came he to settle in Canaan? 2. Many Christian writers have thought that this was an appearance of the Son of God himself, our Lord Jesus, known to Abram, at this time, by this name, as afterwards, Hagar called him by another name, Gen 16:13. He appeared to him as a righteous king, owning a righteous cause, and giving peace. It is difficult to imagine that any mere man should be said to be without father, without mother, and without descent, having neither beginning of days nor end of life, Heb 7:3. It is witnessed of Melchizedek that he liveth, and that he abideth a priest continually (Gen 14:3, Gen 14:8); nay (Gen 14:13, Gen 14:14), the apostle makes him of whom these things are spoken to be our Lord who sprang out of Judah. It is likewise difficult to think that any mere man should, at this time, be greater than Abram in the things of God, that Christ should be a priest after the order of any mere man, and that any human priesthood should so far excel that of Aaron as it is certain that Melchizedek&#039;s did. 3. The most commonly received opinion is that Melchizedek was a Canaanitish prince, that reigned in Salem, and kept up the true religion there; but, if so, why his name should occur here only in all the story of Abram, and why Abram should have altars of his own and not attend the altars of his neighbour Melchizedek who was greater than he, seem unaccountable. Mr. Gregory of Oxford tells us that the Arabic Catena, which he builds much upon the authority of, gives this account of Melchizedek, That he was the son of Heraclim, the son of Peleg, the son of Eber, and that his mother&#039;s name was Salathiel, the daughter of Gomer, the son of Japheth, the son of Noah.
II. What he did. 1. He brought forth bread and wine, for the refreshment of Abram and his soldiers, and in congratulation of their victory. This he did as a king, teaching us to do good and to communicate, and to be given to hospitality, according to our ability; and representing the spiritual provisions of strength and comfort which Christ has laid up for us in the covenant of grace for our refreshment, when we are wearied with our spiritual conflicts. 2. As priest of the most high God, he blessed Abram, which we may suppose a greater refreshment to Abram than his bread and wine were. Thus God, having raised up his Son Jesus, has sent him to bless us, as one having authority; and those whom he blesses are blessed indeed. Christ went to heaven when he was blessing his disciples (Luk 24:51); for this is what he ever lives to do.
III. What he said, Gen 14:19, Gen 14:20. Two things were said by him: - 1. He blessed Abram from God: Blessed be Abram, blessed of the most high God, Gen 14:19. Observe the titles he here gives to God, which are very glorious. (1.) The most high God, which bespeaks his absolute perfections in himself and his sovereign dominion over all the creatures; he is King of kings. Note, It will greatly help both our faith and our reverence in prayer to eye God as the most high God, and to call him so. (2.) Possessor of heaven and earth, that is, rightful owner, and sovereign Lord, of all the creatures, because he made them. This bespeaks him a great God, and greatly to be praised (Psa 24:1), and those a happy people who have an interest in his favour and love. 2. He blessed God for Abram (Gen 14:20): and blessed be the most high God. Note, (1.) In all our prayers, we must praise God, and join hallelujahs with all our hosannahs. These are the spiritual sacrifices we must offer up daily, and upon particular occasions. (2.) God, as the most high God, must have the glory of all our victories, Exo 17:15; Sa1 7:10, Sa1 7:12; Jdg 5:1, Jdg 5:2; Ch2 20:21. In them he shows himself higher than our enemies (Exo 18:11), and higher than we; for without him we could do nothing. (3.) We ought to give thanks for others&#039; mercies as for our own, triumphing with those that triumph. (4.) Jesus Christ, our great high priest, is the Mediator both of our prayers and praises, and not only offers up ours, but his own for us. See Luk 10:21.
IV. What was done to him: Abram gave him tithes of all, that is, of the spoils, Heb 7:4. This may be looked upon, 1. As a gratuity presented to Melchizedek, by way of return for his tokens of respect. Note, Those that receive kindness should show kindness. Gratitude is one of nature&#039;s laws. 2. As an offering vowed and dedicated to the most high God, and therefore put into the hands of Melchizedek his priest. Note, (1.) When we have received some signal mercy from God, it is very fit that we should express our thankfulness by some special act of pious charity. God must always have his dues out of our substance, especially when, by any particular providence, he has either preserved or increased it to us. (2.) That the tenth of our increase is a very fit proportion to be set apart for the honour of God and the service of his sanctuary. (3.) That Jesus Christ, our great Melchizedek, is to have homage done him, and to be humbly acknowledged by every one of us as our king and priest; and not only the tithe of all, but all we have, must be surrendered and given up to him.</p>

<p>God having provided manna to be his people&#039;s food in the wilderness, and to be to them a continual feast, we are here told, 1. How the memory of it was preserved. An omer of this manna was laid up in a golden pot, as we are told (Heb 9:4), and kept before the testimony, or the ark, when it was afterwards made, Exo 16:32-34. The preservation of this manna from waste and corruption was a standing miracle, and therefore the more proper memorial of this miraculous food. &quot;Posterity shall see the bread,&quot; says God, &quot;wherewith I have fed you in the wilderness,&quot; see what sort of food it was, and how much each man&#039;s daily proportion of it was, that it may appear they were neither kept to hard fare nor to short allowance, and then judge between God and Israel, whether they had any cause given them to murmur and find fault with their provisions, and whether they and their seed after them had not a great deal of reason gratefully to won God&#039;s goodness to them. Note, Eaten bread must not be forgotten. God&#039;s miracles and mercies are to be had in everlasting remembrance, for our encouragement to trust in him at all times. 2. How the mercy of it was continued as long as they had occasion for it. The manna never ceased till they came to the borders of Canaan, where there was bread enough and to spare, Exo 16:35. See how constant the care of Providence is; seedtime and harvest fail not, while the earth remains. Israel was very provoking in the wilderness, yet the manna never failed them: thus still God causes his rain to fall on the just and unjust. The manna is called spiritual meat (Co1 10:3), because it was typical of spiritual blessings in heavenly things. Christ himself is the true manna, the bread of life, of which this was a figure, Joh 6:49-51. The word of God is the manna by which our souls are nourished, Mat 4:4. The comforts of the Spirit are hidden manna, Rev 2:17. These come from heaven, as the manna did, and are the support and comfort of the divine life in the soul, while we are in the wilderness of this world. It is food for Israelites, for those only that follow the pillar of cloud and fire. It is to be gathered; Christ in the word is to be applied to the soul, and the means of grace are to be used. We must every one of us gather for ourselves, and gather in the morning of our opportunities, which if we let slip, it may be too late to gather. The manna they gathered must not be hoarded up, but eaten; those that have received Christ must by faith live upon him, and not receive his grace in vain. There was manna enough for all, enough for each, and none had too much; so in Christ there is a complete sufficiency, and no superfluity. But those that did eat manna hungered again, died at last, and with many of them God was not well-pleased; whereas those that feed on Christ by faith shall never hunger, and shall die no more, and with them God will be for ever well pleased. The Lord evermore give us this bread!</p>

<p>Fill an omer of it to be kept for your generations--The mere fact of such a multitude being fed for forty years in the wilderness, where no food of any kind is to be obtained, will show the utter impossibility of their subsisting on a natural production of the kind and quantity as this tarfa-gum [see on Exo 16:13]; and, as if for the purpose of removing all such groundless speculations, Aaron was commanded to put a sample of it in a pot--a golden pot (Heb 9:4) --to be laid before the Testimony, to be kept for future generations, that they might see the bread on which the Lord fed their fathers in the wilderness. But we have the bread of which that was merely typical (Co1 10:3; Joh 6:32).




Next: Exodus Chapter 17</p>

<p>Two veils are here ordered to be made, 1. One for a partition between the holy place and the most holy, which not only forbade any to enter, but forbade them so much as to look into the holiest of all, Exo 26:31, Exo 26:33. Under that dispensation, divine grace was veiled, but now we behold it with open face, Co2 3:18. The apostle tells us (Heb 9:8, Heb 9:9) what was the meaning of this veil; it intimated that the ceremonial law could not make the comers thereunto perfect, nor would the observance of it bring men to heaven; the way into the holiest of all was not made manifest while the first tabernacle was standing; life and immortality lay concealed till they were brought to light by the gospel, which was therefore signified by the rending of this veil at the death of Christ, Mat 27:51. We have not boldness to enter into the holiest, in all acts of devotion, by the blood of Jesus, yet such as obliges us to a holy reverence and a humble sense of our distance. 2. Another veil was for the outer door of the tabernacle, Exo 26:36, Exo 26:37. Through this first veil the priests went in every day to minister in the holy place, but not the people, Heb 9:6. This veil, which was all the defence the tabernacle had against thieves and robbers, might easily be broken through, for it could be neither locked nor barred, and the abundance of wealth in the tabernacle, one would think, might be a temptation; but by leaving it thus exposed, (1.) The priests and Levites would be so much the more obliged to keep a strict watch upon it, and, (2.) God would show his care of his church on earth, though it is weak and defenceless, and continually exposed. A curtain shall be (if God please to make it so) as strong a defence to his house as gates of brass and bars of iron.</p>

<p>Here is, I. The law concerning the consecration of Aaron and his sons to the priest&#039;s office, which was to be done with a great deal of ceremony and solemnity, that they themselves might be duly affected with the greatness of the work to which they were called, and that the people also might learn to magnify the office and none might dare to invade it.
1. The ceremonies wherewith it was to be done were very fully and particularly appointed, because nothing of this kind had been done before, and because it was to be a statute for ever that the high priest should be thus inaugurated. Now,
(1.) The work to be done was the consecrating of the persons whom God had chosen to be priests, by which they devoted and gave up themselves to the service of God and God declared his acceptance of them; and the people were made to know that they glorified not themselves to be made priests, but were called of God, Heb 5:4, Heb 5:5. They were thus distinguished from common men, sequestered from common services, and set apart for God and an immediate attendance on him. Note, All that are to be employed for God are to be sanctified to him. The person must first be accepted, and then the performance. The Hebrew phrase for consecrating is filling the hand (Exo 29:9): Thou shalt fill the hand of Aaron and his sons, and the ram of consecration is the ram of fillings, Exo 29:22, Exo 29:26. The consecrating of them was the perfecting of them; Christ is said to be perfect or consecrated for evermore, Heb 7:28. Probably the phrase here is borrowed from the putting of the sacrifice into their hand, to be waved before the Lord, Exo 29:24. But it intimates, [1.] That ministers have their hands full; they have no time to trifle, so great, so copious, so constant is their work. [2.] That they must have their hands filled. Of necessity they must have something to offer, and they cannot find it in themselves, it must be given them from above. They cannot fill the people&#039;s hearts unless God fill their hands; to him therefore they must go, and receive from his fulness.
(2.) The person to do it was Moses, by God&#039;s appointment. Though he was ordained for men, yet the people were not to consecrate him; Moses the servant of the Lord, and his agent herein, must do it. By God&#039;s special appointment he now did the priest&#039;s work, and therefore that which was the priest&#039;s part of the sacrifice was here ordered to be his, Exo 29:26.
(3.) The place was at the door of the tabernacle of meeting, Exo 29:4. God was pleased to dwell in the tabernacle, the people attending in the courts, so that the door between the court and the tabernacle was the fittest place for those to be consecrated in who were to mediate between God and man, and to stand between both, and lay their hands (as it were) upon both. They were consecrated at the door, for they were to be door-keepers.
(4.) It was done with many ceremonies.
[1.] They were to be washed (Exo 29:4), signifying that those must be clean who bear the vessels of the Lord, Isa 52:11. Those that would perfect holiness must cleanse themselves from all filthiness of flesh and spirit, Co2 7:1; Isa 1:16-18. They were now washed all over; but afterwards, when they went in to minister, they washed only their hands and feet (Exo 30:19); for he that is washed needs no more, Joh 13:10.
[2.] They were to be clothed with the holy garments (Exo 29:5, Exo 29:6, Exo 29:8, Exo 29:9), to signify that it was not sufficient for them to put away the pollutions of sin, but they must put on the graces of the Spirit, be clothed with righteousness, Psa 132:9. They must be girded, as men prepared and strengthened for their work; and they must be robed and crowned, as men that counted their work and office their true honour.
[3.] The high priest was to be anointed with the holy anointing oil (Exo 29:7), that the church might be filled and delighted with the sweet savour of his administrations (for ointment and perfume rejoice the heart), and in token of the pouring out of the Spirit upon him, to qualify him for his work. Brotherly love is compared to this oil with which Aaron was anointed, Psa 133:2. The inferior priests are said to be anointed (Exo 30:30), not on their heads, as the high priest (Lev 21:10), the oil was only mingled with the blood that was sprinkled upon their garments.
[4.] Sacrifices were to be offered for them. The covenant of priesthood, as all other covenants, must be made by sacrifice.
First, There must be a sin-offering, to make atonement for them, Exo 29:10-14. The law made those priests that had infirmity, and therefore they must first offer for their own sin, before they could make atonement for the people, Heb 7:27, Heb 7:28. They were to put their hand on the head of their sacrifice (Exo 29:10), confessing that they deserved to die for their own sin, and desiring that the killing of the beast might expiate their guilt, and be accepted as a vicarious satisfaction. It was used as other sin-offerings were; only, whereas the flesh of other sin-offerings was eaten by the priests (Lev 10:18), in token of the priest&#039;s taking away the sin of the people, this was appointed to be all burnt without the camp (Exo 29:14), to signify the imperfection of the legal dispensation (as the learned bishop Patrick notes); for the sins of the priests themselves could not be taken away by those sacrifices, but they must expect a better high priest and a better sacrifice.
Secondly, There must be a burnt-offering, a ram wholly burnt, to the honour of God, in token of the dedication of themselves wholly to God and to his service, as living sacrifices, kindled with the fire and ascending in the flame of holy love, Exo 29:15-18. The sin-offering must first be offered and then the burnt-offering; for, till guilt be removed, no acceptable service can be performed, Isa 6:7.
Thirdly, There must be a peace-offering; it is called the ram of consecration, because there was more in this peculiar to the occasion than in the other two. In the burnt-offering God had the glory of their priesthood, in this they had the comfort of it; and, in token of a mutual covenant between God and them, 1. The blood of the sacrifice was divided between God and them (Exo 29:20, Exo 29:21); part of the blood was sprinkled upon the altar round about, and part put upon them, upon their bodies (Exo 29:20), and upon their garments, Exo 29:21. Thus the benefit of the expiation made by the sacrifice was applied and assured to them, and their whole selves from head to foot sanctified to the service of God. The blood was put upon the extreme parts of the body, to signify that it was all, as it were, enclosed and taken in for God, the tip of the ear and the great toe not excepted. We reckon that the blood and oil sprinkled upon garments spot and stain them; yet the holy oil, and the blood of the sacrifice, sprinkled upon their garments, must be looked upon as the greatest adorning imaginable to them, for they signified the blood of Christ, and the graces of the Spirit, which constitute and complete the beauty of holiness, and recommend us to God; we read of robes made white with the blood of the Lamb. 2. The flesh of the sacrifice, with the meat-offering annexed to it, was likewise divided between God and them, that (to speak with reverence) God and they might feast together, in token of friendship and fellowship. (1.) Part of it was to be first waved before the Lord, and then burnt upon the altar; part of the flesh (Exo 29:22), part of the bread, for bread and flesh must go together (Exo 29:23); these were first put into the hands of Aaron to be waved to and fro, in token of their being offered to God (who, though unseen, yet compasses us round on every side), and then they were to be burnt upon the altar (Exo 29:24, Exo 29:25), for the altar was to devour God&#039;s part of the sacrifice. Thus God admitted Aaron and his sons to be his servants, and wait at his table, taking the mat of his altar from their hands. Here, in a parenthesis, as it were, comes in the law concerning the priests&#039; part of the peace-offerings afterwards, the breast and shoulder, which were now divided; Moses had the breast, and the shoulder was burnt on the altar with God&#039;s part, Exo 29:26-28. (2.) The other part, both of the flesh of the ram and of the bread, Aaron and his sons were to eat at the door of the tabernacle (Exo 29:31-33), to signify that he called them not only servants but friends, Joh 15:15. He supped with them, and they with him. Their eating of the things wherewith the atonement was made signified their receiving the atonement, as the expression is (Rom 5:11), their thankful acceptance of the benefit of it, and their joyful communion with God thereupon, which was the true intent and meaning of a feast upon a sacrifice. If any of it was left, it must be burnt, that it might not be in any danger of putrefying, and to show that it was an extraordinary peace-offering.
2. The time that was to be spent in this consecration: Seven days shalt thou consecrate them, Exo 29:35. Though all the ceremonies were performed on the first day, yet, (1.) They were not to look upon their consecration as completed till the seven days&#039; end, which put a solemnity upon their admission, and a distance between this and their former state, and obliged them to enter upon their work with a pause, giving them time to consider the weight and seriousness of it. This was to be observed in after-ages, Exo 29:30. He that was to succeed Aaron in the high-priesthood must put on the holy garments seven days together, in token of a deliberate and gradual advance into his office, and that one sabbath might pass over him in his consecration. (2.) Every day of the seven, in this first consecration, a bullock was to be offered for a sin-offering (Exo 29:36), which was to intimate to them, [1.] That it was of very great concern to them to get their sins pardoned, and that though atonement was made, and they had the comfort of it, yet they must still keep up a penitent sense of sin and often repeat the confession of it. [2.] That those sacrifices which were thus offered day by day to make atonement could not make the comers thereunto perfect, for then they would have ceased to be offered, as the apostle argues, Heb 10:1, Heb 10:2. They must therefore expect the bringing in of a better hope.
3. This consecration of the priests was a shadow of good things to come. (1.) Our Lord Jesus is the great high-priest of our profession, called of God to be so, consecrated for evermore, anointed with the Spirit above his fellows (whence he is called Messiah, the Christ), clothed with the holy garments, even with glory and beauty, sanctified by his own blood, not that of bullocks and rams (Heb 9:12), made perfect, or consecrated, through sufferings, Heb 2:10. Thus in him this was a perpetual statute, Exo 29:9. (2.) All believers are spiritual priests, to offer spiritual sacrifices (Pe1 2:5), washed in the blood of Christ, and so made to our God priests, Rev 1:5, Rev 1:6. They also are clothed with the beauty of holiness, and have received the anointing, Jo1 2:27. Their hands are filled with work, to which they must continually attend; and it is through Christ, the great sacrifice, that they are dedicated to this service. His blood sprinkled upon the conscience purges it from dead works, that they may, as priests, serve the living God. The Spirit of God (as Ainsworth notes) is called the finger of God (Luk 11:20, compared with Mat 12:28), and by him the merit of Christ is effectually applied to our souls, as here Moses with his finger was to put the blood upon Aaron. It is likewise intimated that gospel ministers are to be solemnly set apart to the work of the ministry with great deliberation and seriousness both in the ordainers and in the ordained, as those that are to be employed in a great work and entrusted with a great charge.
II. The consecration of the altar, which seems to have been coincident with that of the priests, and the sin-offerings which were offered every day for seven days together had reference to the altar as well as the priests, Exo 29:36, Exo 29:37. An atonement was made for the altar. Though that was not a subject capable of sin, nor, having never yet been used, could it be said to be polluted with the sins of the people, yet, since the fall, there can be no sanctification to God but there must first be an atonement for sin, which renders us both unworthy and unfit to be employed for God. The altar was also sanctified, not only set apart itself to a sacred use, but made so holy as to sanctify the gifts that were offered upon it, Mat 23:19. Christ is our altar; for our sakes he sanctified himself, that we and our performances might be sanctified and recommended to God, Joh 17:19.</p>

<p>THE SHEAF OF FIRST FRUITS. (Lev 23:9-14)

ye shall bring a sheaf of the first-fruits of your harvest unto the priest--A sheaf, literally, an omer, of the first-fruits of the barley harvest. The barley being sooner ripe than the other grains, the reaping of it formed the commencement of the general harvest season. The offering described in this passage was made on the sixteenth of the first month, the day following the first Passover Sabbath, which was on the fifteenth (corresponding to the beginning of our April); but it was reaped after sunset on the previous evening by persons deputed to go with sickles and obtain samples from different fields. These, being laid together in a sheaf or loose bundle, were brought to the court of the temple, where the grain was winnowed, parched, and bruised in a mortar. Then, after some incense had been sprinkled on it, the priest waved the sheaf aloft before the Lord towards the four different points of the compass, took a part of it and threw it into the fire of the altar--all the rest being reserved to himself. It was a proper and beautiful act, expressive of dependence on the God of nature and providence--common among all people, but more especially becoming the Israelites, who owed their land itself as well as all it produced to the divine bounty. The offering of the wave-sheaf sanctified the whole harvest (Rom 11:16). At the same time, this feast had a typical character, and pre-intimated the resurrection of Christ (Co1 15:20), who rose from the dead on the very day the first-fruits were offered.</p>

<p>Care is here taken, and orders are given, for the decent furnishing of the candlestick and table in God&#039;s house.
I. The lamps must always be kept burning. The law for this we had before, Exo 27:20, Exo 27:21. It is here repeated, probably because it now began to be put in execution, when other things were settled. 1. The people were to provide oil (Lev 24:2), and this, as every thing else that was to be used in God&#039;s service, must be of the best, pure olive-oil, beaten, probably it was double-strained. This was to cause the lamps to burn; all our English copies read it lamps, but in the original it is singular in Lev 24:2 - to cause the lamp to burn; but plural in Lev 24:4 - he shall order the lamps. The seven lamps made all one lamp, in allusion to which the blessed Spirit of grace is represented by seven lamps of fire before the throne (Rev 4:5), for there are diversities of gifts, but one Spirit, Co1 12:4. Ministers are as burning and shining lights in Christ&#039;s church, but it is the duty of people to provide comfortably for them, as Israel for the lamps. Scandalous maintenance makes a scandalous ministry. 2. The priests were to tend the lamps; they must snuff them, clean the candlestick, and supply them with oil, morning and evening, Lev 24:3, Lev 24:4. Thus it is the work of the ministers of the gospel to hold forth that word of life, not to set up new lights, but, by expounding and preaching the word, to make the light of it more clear and extensive. This was the ordinary way of keeping the lamps burning; but, when the church was poor and in distress, we find its lamps fed constantly with oil from the good olives immediately, without the ministry of priest or people (Zac 4:2, Zac 4:3); for, though God has tied us to means, he has not tied himself to them, but will take effectual care that his lamp never go out in the world for want of oil.
II. The table must always be kept spread. This was appointed before, Exo 25:30. And here also, 1. The table was furnished with bread; not dainties nor varieties to gratify a luxurious palate, but twelve loaves or cakes of bread, Lev 24:5, Lev 24:6. Where there is plenty of bread there is no famine; and where bread is not there is no feast. There was a loaf for every tribe, for in our Father&#039;s house there is bread enough. They were all provided for by the divine bounty, and were all welcome to the divine grace. Even after the revolt of the ten tribes this number of loaves was continued (Ch2 13:11), for the sake of those few of each tribe that retained their affection to the temple and continued their attendance on it. 2. A handful of frankincense was put in a golden saucer, upon or by each row, Lev 24:7. When the bread was removed, and given to the priests, this frankincense was burnt upon the golden altar (I suppose) over and above the daily incense: and this was for a memorial instead of the bread, an offering made by fire, as the handful of the meat-offering which was burnt upon the altar is called the memorial thereof, Lev 2:2. Thus a little was accepted as a humble acknowledgment, and all the loaves were consigned to the priests. All God&#039;s spiritual Israel, typified by the twelve loaves, are made through Christ a sweet savour to him, and their prayers are said to come up before God for a memorial, Act 10:4. The word is borrowed from the ceremonial law. 3. Every sabbath it was renewed. When the loaves had stood there a week, the priests had them to eat with other holy things that were to be eaten in the holy place (Lev 24:9), and new ones were provided at the public charge, and put in the room of them, Lev 24:8. The Jews say, &quot;The hands of those priests that put on were mixed with theirs that took off, that the table might be never empty, but the bread might be before the Lord continually.&quot; God is never unprovided for the entertainment of those that visit him, as men often are, Luk 11:5. Every one of those cakes contained two tenth-deals, that is, two omers of fine flour; just so much manna every Israelite gathered on the sixth day for the sabbath, Exo 16:22. Hence some infer that this show-bread, which was set on the table on the sabbath, was intended as a memorial of the manna wherewith they were fed in the wilderness. Christ&#039;s ministers should provide new bread for his house every sabbath day, the production of their fresh studies in the scripture, that their proficiency may appear to all, Ti1 4:1, Ti1 4:5.</p>

<p>Here is the law concerning real estates dedicated to the service of God by a singular vow.
I. Suppose a man, in his zeal for the honour of God, should sanctify his house to God (Lev 27:14), the house must be valued by the priest, and the money got by the sale of it was to be converted to the use of the sanctuary, which by degrees came to be greatly enriched with dedicated things, Kg1 15:15. But, if the owner be inclined to redeem it himself, he must not have it so cheap as another, but must add a fifth part to the price, for he should have considered before he had vowed it, Lev 27:15. To him that was necessitous God would abate the estimation (Lev 27:8); but to him that was fickle and humoursome, and whose second thoughts inclined more to the world and his secular interest than his first, God would rise in the price. Blessed be God, there is a way of sanctifying our houses to be holy unto the Lord, without either selling them or buying them. If we and our houses serve the Lord, if religion rule in them, and we put away iniquity far from them, and have a church in our house, holiness to the Lord is written upon it, it is his, and he will dwell with us in it.
II. Suppose a man should sanctify some part of his land to the Lord, giving it to pious uses, then a difference must be made between land that came to the donor by descent and that which came by purchase, and accordingly the case altered.
1. If it was the inheritance of his fathers, here called the field of his possession, which pertained to his family from the first division of Canaan, he might not give it all, no, not to the sanctuary; God would not admit such a degree of zeal as ruined a man&#039;s family. But he might sanctify or dedicate only some part of it, Lev 27:16. And in that case, (1.) The land was to be valued (as our countrymen commonly compute land) by so many measures&#039; sowing of barley. So much land as would take a homer, or chomer, of barley, which contained ten ephahs, Eze 45:11 (not, as some have here mistaken it, an omer, which was but a tenth part of an ephah, Exo 16:36), was valued at fifty shekels, a moderate price (Lev 27:16), and that if it were sanctified immediately from the year of jubilee, Lev 27:17. But, if some years after, there was to be a discount accordingly, even of that price, Lev 27:18. And, (2.) When the value was fixed, the donor might, if he pleased, redeem it for sixty shekels the homer&#039;s sowing, which was with the addition of a fifth part: the money then went to the sanctuary, and the land reverted to him that had sanctified it, Lev 27:19. But if he would not redeem it, and the priest sold it to another, then at the year of jubilee, beyond which the sale could not go, the land came to the priests, and was theirs for ever, Lev 27:20, Lev 27:21. Note, What is given to the Lord ought not to be given with a power of revocation; what is devoted to the Lord must be his for ever, by a perpetual covenant.
2. If the land was his own purchase, and came not to him from his ancestors, then not the land itself, but the value of it was to be given to the priests for pious uses, Lev 27:22, Lev 27:24. It was supposed that those who, by the blessing of God, had grown so rich as to become purchasers would think themselves obliged in gratitude to sanctify some part of their purchase, at least (and here they are not limited, but they might, if they pleased, sanctify the whole), to the service of God. For we ought to give as God prospers us, Co1 16:2. Purchasers are in a special manner bound to be charitable. Now, forasmuch as purchased lands were by a former law to return at the year of jubilee to the family from which they were purchased, God would not have that law and the intentions of it defeated by making the lands corban, a gift, Mar 7:11. But it was to be computed how much the land was worth for so many years as were from the vow to the jubilee; for only so long it was his own, and God hates robbery for burnt-offerings. We can never acceptably serve God with that of which we have wronged our neighbour. And so much money he was to give for the present, and keep the land in his own hands till the year of jubilee, when it was to return free of all encumbrances, even that of its being dedicated to him of whom it was bought. The value of the shekel by which all these estimations were to be made is here ascertained (Lev 27:25); it shall be twenty gerahs, and every gerah was sixteen barley-corns. This was fixed before (Exo 30:13); and, whereas there had been some alterations, it is again fixed in the laws of Ezekiel&#039;s visionary temple (Eze 45:12), to denote that the gospel should reduce things to their ancient standard.</p>

<p>God, having performed his promise to Moses by giving him assessors in the government, thereby proving the power he has over the spirits of men by his Spirit, he here performs his promise to the people by giving them flesh, proving thereby his power over the inferior creatures and his dominion in the kingdom of nature. Observe, 1. How the people were gratified with flesh in abundance: A wind (a south-east wind, as appears, Psa 78:26) brought quails, Num 11:31. It is uncertain what sort of animals they were; the psalmist calls them feathered fowl, or fowl of wing. The learned bishop Patrick inclines to agree with some modern writers, who think they were locusts, a delicious sort of food well known in those parts, the rather because they were brought with a wind, lay in heaps, and were dried in the sun for use. Whatever they were, they answered the intention, they served for a month&#039;s feast for Israel, such an indulgent Father was God to his froward family. Locusts, that had been a plague to fruitful Egypt, feeding upon the fruits, were a blessing to a barren wilderness, being themselves fed upon. 2. How greedy they were of this flesh that God sent them. They flew upon the spoil with an unsatiable appetite, not regarding what Moses had told them from God, that they would surfeit upon it, Num 11:32. Two days and a night they were at it, gathering flesh, till every master of a family had brought home ten homers (that is, ten ass-loads) at least. David longed for the water of the well of Bethlehem, but would not drink it when he had it, because it was obtained by venturing; much more reason these Israelites had to refuse this flesh, which was obtained by murmuring, and which, they might easily perceive, by what Moses said, was given them in anger; but those that are under the power of a carnal mind will have their lusts fulfilled, though it be to the certain damage and ruin of their precious souls. 3. How dearly they paid for their feasts, when it came into the reckoning: The Lord smote them with a very great plague (Num 11:33), some bodily disease, which probably was the effect of their surfeit, and was the death of many of them, and those, it is likely, the ringleaders in the mutiny. Note, God often grants the desires of his own people in love. He gave them their request, but sent leanness into their soul, Psa 106:15. By all that was said to them they were not estranged from their lusts, and therefore, while the meat was in their mouths, the wrath of God came upon them, Psa 78:30, Psa 78:31. What we inordinately desire, if we obtain it (we have reason to fear), will be some way or other a grief and cross to us. God satiated them first, and then plagued them, (1.) To save the reputation of his own power, that it might not be said, &quot;He would not have cut them off had he been able to supply them.&quot; And, (2.) To show us the meaning of the prosperity of sinners; it is their preparation for ruin, they are fed as an ox for the slaughter. Lastly, The remembrance of this is preserved in the name given to the place, Num 11:34. Moses called it Kibroth-hattaavah, the graves of lusters or of lust. And well it had been if these graves of Israel&#039;s lusters had proved the graves of Israel&#039;s lust: the warning was designed to be so, but it had not its due effect, for it follows (Psa 78:32), For all this, they sinned still.</p>

<p>people stood up--rose up in eager haste--some at one time, others at another; some, perhaps through avidity, both day and night.

ten homers--ten asses&#039; loads; or, &quot;homers&quot; may be used indefinitely (as in Exo 8:14; Jdg 15:16); and &quot;ten&quot; for many: so that the phrase &quot;ten homers&quot; is equivalent to &quot;great heaps.&quot; The collectors were probably one or two from each family; and, being distrustful of God&#039;s goodness, they gathered not for immediate consumption only, but for future use. In eastern and southern seas, innumerable quails are often seen, which, when weary, fall down, covering every spot on the deck and rigging of vessels; and in Egypt they come in such myriads that the people knock them down with sticks.

spread them all abroad for themselves round about the camp--salted and dried them for future use, by the simple process to which they had been accustomed in Egypt.</p>

<p>Here we have,
I. Full instructions given concerning the meat-offerings and drink-offerings, which were appendages to all the sacrifices of animals. The beginning of this law is very encouraging: When you come into the land of your habitation which I give unto you, they you shall do so and so, Num 15:2. This was a plain intimation, not only that God was reconciled to them notwithstanding the sentence he had passed upon them, but that he would secure the promised land to their seed notwithstanding their proneness to rebel against him. They might think some time or other they should be guilty of a misdemeanour that would be fatal to them, and would exclude them for ever, as the last had done for one generation; but this intimates an assurance that they should be kept from provoking God to such a degree as would amount to a forfeiture; for this statute takes it for granted that there were some of them that should in due time come into Canaan. The meat-offerings were of two sorts; some were offered alone, and we have the law concerning those, Lev 2:1, etc. Others were added to the burnt-offerings and peace-offerings, and constantly attended them, and about these direction is here given. It was requisite, since the sacrifices of acknowledgment (specified in Lev 2:3) were intended as the food of God&#039;s table, that there should be a constant provision of bread, oil, and wine, whatever the flesh-meat was. The caterers or purveyors for Solomon&#039;s temple provided fine flour, Kg1 4:22. And it was fit that God should keep a good house, that his table should be furnished with bread as well as flesh, and that his cup should run over. In my Father&#039;s house there is bread enough. Now the intent of this law is to direct what proportion the meat-offering and drink-offering should bear to several sacrifices to which they were annexed. If the sacrifice was a lamb or a kid, then the meat-offering must be a tenth-deal of flour, that is, an omer, which contained about five pints; this must be mingled with oil, the fourth part of a hin (a hin contained about five quarts), and the drink-offering must be the same quantity of wine, about a quart and half a pint, Num 15:3-5. If it was a ram, the meat-offering was doubled, two tenth-deals of flour, about five quarts, and a third part of a hin of oil (which was to them as butter is to us) mingled with it; and the same quantity of wine for a drink-offering, Num 15:6, Num 15:7. If the sacrifice was a bullock, the meat-offering was to be trebled, three omers, with five pints of oil, and the same quantity of wine for a drink-offering, Num 15:8-10. And thus for each sacrifice, whether offered by a particular person or at the common charge. Note, Our religious services should be governed, as by other rules, so by the rule of proportion.
II. Natives and strangers are here set upon a level, in this as in other matters (Num 15:13-16): &quot;One law shall be for you and for the stranger that is proselyted to the Jewish religion.&quot; Now, 1. This was an invitation to the Gentiles to become proselytes, and to embrace the faith and worship of the true God. In civil things there was a difference between strangers and true-born Israelites, but not in the things of God; as you are, so shall the stranger be before the Lord, for with him there is no respect of persons. See Isa 56:3. 2. This was an obligation upon the Jews to be kind to strangers, and not to oppress them, because they saw them owned and accepted of God. Communion in religion is a great engagement to mutual affection, and should slay all enmities. 3. It was a mortification to the pride of the Jews, who are apt to be puffed up with their birthright privileges. &quot;We are Abraham&#039;s seed.&quot; God let them know that the sons of the stranger were as welcome to him as the sons of Jacob; no man&#039;s birth or parentage shall turn either to his advantage or his prejudice in his acceptance with God. This likewise intimated that, as believing strangers should be accounted Israelites, so unbelieving Israelites should be accounted strangers. 4. It was a happy presage of the calling of the Gentiles, and of their admission into the church. If the law made so little difference between Jew and Gentile, much less would the gospel make, which broke down the partition-wall, and reconciled both to God in one sacrifice, without the observance of the legal ceremonies.
III. A law for the offering of the first of their dough unto the Lord. This, as the former, goes upon the comfortable supposition of their having come into the promised land, Num 15:18. Now that they lived upon manna they needed not such an express acknowledgment of God&#039;s title to their daily bread, and their dependence upon him for it, the thing spoke for itself; but in Canaan, where they should eat the fruit of their own industry, God required that he should be owned as their landlord and their great benefactor. They must not only offer him the first-fruits and tenths of the corn in their fields (these had already been reserved); but when they had it in their houses, in their kneading trough, when it was almost ready to be set upon their tables, God must have a further tribute of acknowledgment, part of their dough (the Jews say a fortieth part, at least, of the whole lump) must be heaved or offered up to God (Num 15:20, Num 15:21), and the priest must have it for the use of his family. Thus they must own their dependence upon God for their daily bread, even when they had it in the house with them; they must then wait on God for the comfortable use of it; for we read of that which was brought home, and yet God did blow upon it, and it came to little, Hag 1:9. Christ has taught us to pray not, Give us this year our yearly harvest, but Give us this day our daily bread. God by this law said to the people, as the prophet long afterwards said to the widow of Sarepta (Kg1 17:13), Only make me thereof a little cake first. This offering was expressly kept up by the laws of Ezekiel&#039;s visionary temple, and it is a commandment with promise of family-mercies (Eze 44:30): You shall give unto the priest the first of your dough, that he may cause the blessing to rest in thy house; for, when God has had his dues out of our estates, we may expect the comfort of what falls to our share.</p>

<p>tenth deal--that is, an omer, the tenth part of an ephah (Exo 16:36).

fourth part of an hin of oil--This element shows it to have been different from such meat offerings as were made by themselves, and not merely accompaniments of other sacrifices.</p>

<p>Directions are here given concerning the use and application of the ashes which were prepared for purification. they were laid up to be laid out; and therefore, though now one place would serve to keep them in, while all Israel lay so closely encamped, yet it is probable that afterwards, when they came to Canaan, some of these ashes were kept in every town, for there would be daily use for them. Observe,
I. In what cases there needed a purification with these ashes. No other is mentioned here than the ceremonial uncleanness that was contracted by the touch of a dead body, or of the bone or grave of a dead man, or being in the tent or house where a dead body lay, Num 19:11, Num 19:14-16. This I look upon to have been one of the greatest burdens of the ceremonial law, and one of the most unaccountable. He that touched the carcase of an unclean beast, or any living man under the greatest ceremonial uncleanness, was made unclean by it only till the evening, and needed only common water to purify himself with; but he that came near the dead body of man, woman, or child, much bear the reproach of his uncleanness seven days, must twice be purified with the water of separation, which he could not obtain without trouble and charge, and till he was purified must not come near the sanctuary upon pain of death.
1. This was strange, considering, (1.) that whenever any died (and we are in deaths oft) several persons must unavoidable contract this pollution, the body must be stripped, washed, wound up, carried out, and buried, and this could not be done without many hands, and yet all defiled, which signifies that in our corrupt and fallen state there is none that lives and sins not; we cannot avoid being polluted by the defiling world we pass through, and we offend daily, yet the impossibility of our being sinless does not make sin the less polluting. (2.) that taking care of the dead, to see them decently buried, is not only necessary, but a very good office, and an act of kindness, both to the honour of the dead and the comfort of the living, and yet uncleanness was contracted by it, which intimates that the pollutions of sin mix with and cleave to our best services. There is not a just man upon earth that doeth good and sinneth not; we are apt some way or other to do amiss even in our doing good. (3.) That this pollution was contracted by what was done privately in their own houses, which intimates (as bishop Patrick observes) that God sees what is done in secret, and nothing can be concealed from the divine Majesty. (4.) This pollution might be contracted, and yet a man might never know it, as by the touch of a grave which appeared not, of which our Saviour says, Those that walk over it are not aware of it (Luk 11:44), which intimates the defilement of the conscience by sins of ignorance, and the cause we have to cry out, &quot;Who can understand his errors?&quot; and to pray, &quot;Cleanse us from secret faults, faults which we ourselves do not see ourselves guilty of.&quot;
2. But why did the law make a dead corpse such a defiling thing? (1.) Because death is the wages of sin, entered into the world by it, and reigns by the power of it. Death to mankind is another thing from what it is to other creatures: it is a curse, it is the execution of the law, and therefore the defilement of death signifies the defilement of sin. (2.) Because the law could not conquer death, nor abolish it and alter the property of it, as the gospel does by bringing life and immortality to light, and so introducing a better hope. Since our Redeemer was dead and buried, death is no more destroying to the Israel of God, and therefore dead bodies are no more defiling; but while the church was under the law, to show that it made not the comers thereunto perfect, the pollution contracted by dead bodies could not but form in their minds melancholy and uncomfortable notions concerning death, while believers now through Christ can triumph over it. O grave! where is thy victory? Where is thy pollution?
II. How the ashes were to be used and applied in these cases. 1. A small quantity of the ashes must be put into a cup of spring water, and mixed with the water, which thereby was made, as it is here called, a water of separation, because it was to be sprinkled on those who were separated or removed from the sanctuary by their uncleanness. As the ashes of the heifer signified the merit of Christ, so the running water signified the power and grace of the blessed Spirit, who is compared to rivers of living water; and it is by his operation that the righteousness of Christ is applied to us for our cleansing. Hence we are said to be washed, that is, sanctified and justified, not only in the name of the Lord Jesus, but by the Spirit of our God, Co1 6:11; Pe1 1:2. Those that promise themselves benefit by the righteousness of Christ, while they submit not to the grace and influence of the Spirit, do but deceive themselves, for we cannot put asunder what God has joined, nor be purified by the ashes otherwise than in the running water. 2. This water must be applied by a bunch of hyssop dipped in it, with which the person or thing to be cleansed must be sprinkled (Num 19:18), in allusion to which David prays, Purge me with hyssop. Faith is the bunch of hyssop wherewith the conscience is sprinkled and the heart purified. Many might be sprinkled at once, and the water with which the ashes were mingled might serve for many sprinklings, till it was all spent; and a very little lighting upon a man served to purify him, if done with that intention. In allusion to this application of the water of separation by sprinkling, the blood of Christ is said to be the blood of sprinkling (Heb 12:24), and with it were are said to be sprinkled from an evil conscience (Heb 10:22), that is, we are freed from the uneasiness that arises from a sense of our guilt. And it is foretold that Christ, by his baptism, shall sprinkle many nations, Isa 52:15. 3. The unclean person must be sprinkled with this water on the third day after his pollution, and on the seventh day, Num 19:12-19. The days were reckoned (we may suppose) from the last time of his touching or coming near the dead body; for he would not begin the days of his cleansing while he was still under a necessity of repeating the pollution; but when the dead body was buried, so that there was no further occasion of meddling with it, then he began to reckon his days. Then, and then only, we may with comfort apply Christ&#039;s merit to our souls, when we have forsaken sin, and cease all fellowship with the unfruitful works of death and darkness. The repetition of the sprinkling teaches us often to renew the actings of repentance and faith, wash as Naaman, seven times; we need to do that often which is so necessary to be well done. 4. Though the pollution contracted was only ceremonial, yet the neglect of the purification prescribed would turn into moral guilt: He that shall be unclean and shall not purify himself, that soul shall be cut off, Num 19:20. Note, It is a dangerous thing to contemn divine institutions, though they may seem minute. A slight wound, if neglected, may prove fatal; a sin we call little, if not repented of, will be our ruin, when great sinners that repent shall find mercy. Our uncleanness separates us from God, but it is our being unclean and not purifying ourselves that will separate us for ever from him: it is not the wound that is fatal, so much as the contempt of the remedy. 5. Even he that sprinkled the water of separation, or touched it, or touched the unclean person, must be unclean till the evening, that is, must not come near the sanctuary on that day, Num 19:21, Num 19:22. Thus God would show them the imperfection of those services, and their insufficiency to purify the conscience, that they might look for the Messiah, who in the fulness of time should by the eternal Spirit offer himself without spot unto God, and so purge our consciences from dead works (that is, from sin, which defiles like a dead body, and is therefore called a body of death), that we may have liberty of access to the sanctuary, to serve the living God with living sacrifices.</p>

<p>Take heed to thyself that thou be not snared by following them . . . saying, How did these nations serve their gods?--The Israelites, influenced by superstitious fear, too often endeavored to propitiate the deities of Canaan. Their Egyptian education had early impressed that bugbear notion of a set of local deities, who expected their dues of all who came to inhabit the country which they honored with their protection, and severely resented the neglect of payment in all newcomers [WARBURTON]. Taking into consideration the prevalence of this idea among them, we see that against an Egyptian influence was directed the full force of the wholesome caution with which this chapter closes.




Next: Deuteronomy Chapter 13</p>

<p>In these verses we have,
I. The prudence of Joshua, in sending spies to observe this important pass, which was likely to be disputed at the entrance of Israel into Canaan (v. 1). Go view the land, even Jericho. Moses had sent spies (Num. 13) Joshua himself was one of them and it proved of ill consequence. Yet Joshua now sent spies, not, as the former were sent, to survey the whole land, but Jericho only; not to bring the account to the whole congregation, but to Joshua only, who, like a watchful general, was continually projecting for the public good, and, was particularly careful to take the first step well and not to stumble at the threshold. It was not fit that Joshua should venture over Jordan, to make his remarks incognito - in disguise; but he sends two men (two young men, says the Septuagint), to view the land, that from their report he might take his measures in attacking Jericho. Observe, 1. There is no remedy, but great men must see with other people&#039;s eyes, which makes it very necessary that they be cautious in the choice of those they employ, since so much often depends upon their fidelity. 2. Faith in God&#039;s promise ought not to supersede but encourage our diligence in the use of proper means. Joshua is sure he has God with him, and yet sends men before him. We do not trust God, but tempt him, if our expectations slacken our endeavours. 3. See how ready these men were to go upon this hazardous enterprise. Though they put their lives in their hands yet they ventured in obedience to Joshua their general, in zeal for the service of the camp, and in dependence upon the power of that God who, being the keeper of Israel in general, is the protector of every particular Israelite in the way of his duty.
II. The providence of God directing the spies to the house of Rahab. How they got over Jordan we are not told; but into Jericho they came, which was about seven or eight miles from the river, and there seeking for a convenient inn were directed to the house of Rahab, here called a harlot, a woman that had formerly been of ill fame, the reproach of which stuck to her name, though of late she had repented and reformed. Simon the leper (Mat 26:6), though cleansed from his leprosy, wore the reproach of it in his name at long as he lived; so Rahab the harlot; and she is so called in the New Testament, where both her faith and her good works are praised, to teach us, 1. That the greatness of sin is no bar to pardoning mercy if it be truly repented of in time. We read of publicans and harlots entering into the kingdom of the Messiah, and being welcomed to all the privileged of that kingdom, Mat 21:31. 2. That there are many who before their conversion were very wicked and vile, and yet afterwards come to great eminence in faith and holiness. 3. Even those that through grace have repented of the sins of their youth must expect to bear the reproach of them, and when they hear of their old faults must renew their repentance, and, as an evidence of that, hear of them patiently. God&#039;s Israel, for aught that appears, had but one friend, but one well-wisher in all Jericho, and that was Rahab a harlot. God has often served his own purposes and his church&#039;s interests by men of different morals. Had these scouts gone to any other house than this they would certainly have been betrayed and put to death without mercy. But God knew where they had a friend that would be true to them, though they did not, and directed them thither. Thus that which seems to us most contingent and accidental is often over-ruled by the divine providence to serve its great ends. And those that faithfully acknowledge God in their ways he will guide with his eye. See Jer 36:19, Jer 36:26.
III. The piety of Rahab in receiving and protecting these Israelites. Those that keep public-houses entertain all comers, and think themselves obliged to be civil to their guests. But Rahab showed her guests more than common civility, and went upon an uncommon principle in what she did; it was by faith that she received those with peace against whom her king and country had denounced war, Heb 11:31. 1. She bade them welcome to her house; they lodged there, though it appears by what she said to them (Jos 2:9) she knew both whence they came and what their business was. 2. Perceiving that they were observed coming into the city, and that umbrage was taken at it, she hid them upon the roof of the house, which was flat, and covered them with stalks of flax (Jos 2:6), so that, if the officers should come thither to search for them, there they might lie undiscovered. By these stalks of flax, which she herself had lain in order upon the roof to dry in the sun, in order to the beating of it and making it ready for the wheel, it appears she had one of the good characters of the virtuous woman, however in others of them she might be deficient, that she sought wool and flax, and wrought willingly with her hands, Pro 31:13. From this instance of her honest industry one would hope that, whatever she had been formerly, she was not now a harlot. 3. When she was examined concerning them, she denied they were in her house, turned off the officers that had a warrant to search for them with a sham, and so secured them. No marvel that the king of Jericho sent to enquire after them (Jos 2:2, Jos 2:3); he had cause to fear when the enemy was at his door, and his fear made him suspicious and jealous of all strangers. He had reason to demand from Rahab that she should bring forth the men to be dealt with as spies; but Rahab not only disowned that she knew them, or knew where they were, but, that no further search might be made for them in the city, told the pursuers they had gone away again and in all probability might be overtaken, Jos 2:4, Jos 2:5. Now, (1.) We are sure this was a good work: it is canonized by the apostle (Jam 2:25), where she is said to be justified by works, and this is specified, that she received the messengers, and sent them out another way, and she did it by faith, such a faith as set her above the fear of man, even of the wrath of the king. She believed, upon the report she had heard of the wonders wrought for Israel, that their God was the only true God, and that therefore their declared design upon Canaan would undoubtedly take effect and in this faith she sided with them, protected them, and courted their favour. Had she said, &quot;I believe God is yours and Canaan yours, but I dare not show you any kindness,&quot; her faith had been dead and inactive, and would not have justified her. But by this it appeared to be both alive and lively, that she exposed herself to the utmost peril, even of life, in obedience to her faith. Note, Those only are true believers that can find in their hearts to venture for God; and those that by faith take the Lord for their God take his people for their people, and cast in their lot among them. Those that have God for their refuge and hiding-place must testify their gratitude by their readiness to shelter his people when there is occasion. Let my outcasts dwell with thee, Isa 16:3, Isa 16:4. And we must be glad of an opportunity of testifying the sincerity and zeal of our love to God by hazardous services to his church and kingdom among men. But, (2.) There is that in it which it is not easy to justify, and yet it must be justified, or else it could not be so good a work as to justify her. [1.] It is plain that she betrayed her country by harbouring the enemies of it, and aiding those that were designing its destruction, which could not consist with her allegiance to her prince and her affection and duty to the community she was a member of. But that which justifies her in this is that she knew the Lord had given Israel this land (Jos 2:9), knew it by the incontestable miracles God had wrought for them, which confirmed that grant; and her obligations to God were higher than her obligations to any other. If she knew God had given them this land, it would have been a sin to join with those that hindered them from possessing it. But, since no such grant of any land to any people can now be proved, this will by no means justify any such treacherous practices against the public welfare. [2.] It is plain that she deceived the officers that examined her with an untruth - That she knew not whence the men were, that they had gone out, that she knew not whither they had gone. What shall we say to this? If she had either told the truth or been silent, she would have betrayed the spies, and this would certainly have been a great sin; and it does not appear that she had any other way of concealing them that by this ironical direction to the officers to pursue them another way, which if they would suffer themselves to be deceived by, let them be deceived. None are bound to accuse themselves, or their friends, of that which, though enquired after as a crime, they know to be a virtue. This case was altogether extraordinary, and therefore cannot be drawn into a precedent; and that my be justified here which would be by no means lawful in a common case. Rahab knew, by what was already done on the other side Jordan, that no mercy was to be shown to the Canaanites, and thence inferred that, if mercy was not owing them, truth was not; those that might be destroyed might be deceived. Yet divines generally conceive that it was a sin, which however admitted of this extenuation, that being a Canaanite she was not better taught the evil of lying; but God accepted her faith and pardoned her infirmity. However it was in this case, we are sure it is our duty to speak every man the truth to his neighbour, to dread and detest lying, and never to do evil, that evil, that good may come of it, Rom 3:8. But God accepts what is sincerely and honestly intended, though there be a mixture of frailty and folly in it, and is not extreme to mark what we do amiss. Some suggest that what she said might possibly be true of some other men.</p>

<p>Here is, I. Samson&#039;s return to his wife, whom he had left in displeasure; not hearing perhaps that she was given to another, when time had a little cooled his resentments, he came back to her, visited her with a kid, Jdg 15:1. The value of the present was inconsiderable, but it was intended as a token of reconciliation, and perhaps was then so used, when those that had been at variance were brought together again; he sent this, that he might sup with her in her apartments, and she with him, on his provision, and so they might be friends again. It was generously done of Samson, though he was the party offended and the superior relation, to whom therefore she was bound in duty to sue for peace and to make the first motion of reconciliation. When differences happen between near relations, let hose be ever reckoned the wisest and the best that are most forward to forgive and forget injuries and most willing to stoop and yield for peace&#039; sake.
II. The repulse he met with. Her father forbade him to come near her; for truly he had married her to another, Jdg 15:2. He endeavours, 1. To justify himself in this wrong: I verily thought that thou hadst utterly hated her. A very ill opinion he had of Samson, measuring that Nazarite by the common temper of the Philistines; could he think worse of him than to suspect that, because he was justly angry with his wife, he utterly hated her, and, because he had seen cause to return to his father&#039;s house for a while, therefore he had abandoned her for ever? Yet this is all he had to say in excuse of this injury. Thus he made the worst of jealousies to patronize the worst of robberies. But it will never bear us out in doing ill to say, &quot;We thought others designed ill.&quot; 2. He endeavours to pacify Samson by offering him his younger daughter, whom, because the handsomer, he thought Samson might accept, in full recompence for the wrong. See what confusions those did admit and bring their families to that were not governed by the fear and law of God, marrying a daughter this week to one and next week to another, giving a man one daughter first and then another. Samson scorned his proposal; he knew better things than to take a wife to her sister, Lev 18:18.
III. The revenge Samson took upon the Philistines for this abuse. Had he designed herein only to plead his own cause he would have challenged his rival, and would have chastised him and his father-in-law only. But he looks upon himself as a public person, and the affront as done to the whole nation of Israel, for probably they put this slight upon him because he was of that nation, and pleased themselves with it, that they had put such an abuse upon an Israelite; and therefore he resolves to do the Philistines a displeasure, and does not doubt but this treatment which he had met with among them would justify him in it (Jdg 15:3): Now shall I be more blameless than the Philistines. He had done what became him in offering to be reconciled to his wife, but, she having rendered it impracticable, now they could not blame him if he showed his just resentment. Note, When differences arise we ought to do our duty in order to the ending of them, and then, whatever the ill consequences of them may be, we shall be blameless. Now the way Samson took to be revenged on them was by setting their corn-fields on fire, which would be a great weakening and impoverishing to the country, Jdg 15:4, Jdg 15:5. 1. The method he took to do it was very strange. He sent 150 couple of foxes, tied tail to tail, into the corn-fields; every couple had a stick of fire between their tails, with which, being terrified, they ran into the corn for shelter, and so set fire to it; thus the fire would break out in many places at the same time, and therefore could not be conquered, especially if this was done, as it is probable it was, in the night. He might have employed men to do it, but perhaps he could not find Israelites enough that had courage to do it, and he himself could do it but in one place at a time, which would not effect his purpose. We never find Samson, in any of his exploits, making use of any person whatsoever, either servant or soldier, therefore, in this project, he chose to make use of foxes as his incendiaries. They had injured Samson by their subtlety and malice, and now Samson returns the injury by subtle foxes and mischievous fire-brands. By the meanness and weakness of the animals he employed, he designed to put contempt upon the enemies he fought against. This stratagem is often alluded to to show how the church&#039;s adversaries, that are of different interests and designs among themselves, that look and draw contrary ways in other things, yet have often united in a fire-brand, some cursed project or other, to waste the church of God, and particularly to kindle the fire of division in it. 2. The mischief he hereby did to the Philistines was very great. It was in the time of wheat harvest (Jdg 15:1), so that the straw being dry it soon burnt the shocks of corn that were cut, and the standing corn, and the vineyards and olives. This was a waste of the good creatures, but where other acts of hostility are lawful destroying the forage is justly reckoned to be so: if he might take away their lives, he might take away their livelihood. And God was righteous in it: the corn, and the wine, and the oil, which they had prepared for Dagon, to be a meat-offering to him, were thus, in the season thereof, made a burnt-offering to God&#039;s justice.
IV. The Philistines&#039; outrage against Samson&#039;s treacherous wife and her father. Understanding that they had provoked Samson to do this mischief to the country, the rabble set upon them and burnt them with fire, perhaps in their own house, Jdg 15:6. Samson himself they durst not attack, and therefore, with more justice than perhaps they themselves designed in it, they wreak their vengeance upon those who, they could not but own, had given him cause to be angry. Instead of taking vengeance upon Samson, they took vengeance for him, when he, out of respect to the relation he had stood in to them, was not willing to do it for himself. See his hand in it to whom vengeance belongs. Those that deal treacherously shall be spoiled and dealt treacherously with; and the Lord is known by these judgments which he executes, especially when, as here, he makes use of his people&#039;s enemies as instruments for revenging one upon another his people&#039;s quarrels. When a barbarous Philistine sets fire to a treacherous one, the righteous may rejoice to see the vengeance, Psa 58:10, Psa 58:11. Thus shall the wrath of man praise God, Psa 76:10. The Philistines had threatened Samson&#039;s wife, that, if she would not get the riddle out of him, they would burn her and her father&#039;s house with fire, Jdg 14:15. She, to save herself and oblige her countrymen, betrayed her husband; and what came of it? The very thing that she feared, and sought by sin to avoid, came upon her; she and her father&#039;s house were burnt with fire, and her countrymen, whom she sought to oblige by the wrong she did to her husband, brought this evil upon her. The mischief we seek to escape by any unlawful practices we often pull upon our own heads. He that will thus save his life shall lose it.
V. The occasion Samson took hence to do them a yet greater mischief, which touched their bone and their flesh, Jdg 15:7, Jdg 15:8. &quot;Though you have done this to them, and thereby shown what you would do to me if you could, yet that shall not deter me from being further vexatious to you.&quot; Or, &quot;Though you think, by doing this, you have made me satisfaction for the affront I received among you, yet I have Israel&#039;s cause to plead as a public person, and for the wrongs done to them I will be avenged on you, and, if you will then forbear your insults, I will cease, aiming at no more than the deliverance of Israel.&quot; So he smote them hip and thigh with a great stroke, so the word is. We suppose the wounds he gave them to have been mortal, as wounds in the hip or thigh often prove, and therefore translate it, with a great slaughter. Some think he only lamed them, disabled them for service, as horses were houghed or ham-strung. It seems to be a phrase used to express a desperate attack; he killed them pell-mell, or routed them horse and foot. He smote them with his hip upon thigh, that is, with the strength he had, not in his arms and hands, but in his hips and thighs, for he kicked and spurned at them, and so mortified them, trod them in his anger, and trampled them in his fury, Isa 63:3. And, when he had done, he retired to a natural fortress in the top of the rock Etam, where he waited to see whether the Philistines would be tamed by the correction he had given them.</p>

<p>Here is, 1. The eye which these Danites had upon Laish, not the whole tribe of Dan, but one family of them, to whose lot, in the subdivision of Canaan, that city fell. Hitherto this family had sojourned with their brethren, who had taken possession of their lot, which lay between Judah and the Philistines, and had declined going to their own city, because there was no king in Israel to rule over them, Jdg 18:1. It lay a great way off, separate from the rest of their tribe; it was entirely in the enemy&#039;s hand, and therefore they would sponge upon their brethren rather than go far to provide for themselves. But at length necessity forced them to arouse themselves, and they began to think of an inheritance to dwell in. It is better to have a little of one&#039;s own than always to hang upon others. 2. The enquiry which this family of the Danites made concerning Laish: They sent five men to search the land (Jdg 18:2), that they might know the character of the country, whether it was an inheritance worth going so far for, and the posture of the people, whether the making of themselves masters of it was a thing practicable, what force was necessary in order thereunto, and which was the best way of making an attack upon it. The men they sent were men of valour, who, if they fell into their enemies&#039; hands, knew how to look danger in the face. It is prudent to look before we leap. Dan had the subtlety of a serpent by the way (Gen 49:17), as well as the courage of a lion&#039;s whelp, leaping from Bashan, Deu 33:22. 3. The acquaintance which their spies got with Micah&#039;s priest, and the use they made of that acquaintance. It seems, they had know this Levite formerly, he having in his rambles been sometimes in their country; and, though his countenance might be altered, they knew him again by his voice, Jdg 18:3. They were surprised to find him so far off, enquired what brought him thither, and he told them (Jdg 18:4) what business he had there, and what encouragement. They, understanding that he had an oracle in his custody, desired he would tell them whether they should prosper in their present undertaking, Jdg 18:5. See their carelessness and regardlessness of God and his providence; they would not have enquired of the Lord at all if this Levite&#039;s mentioning the teraphim he had with him had not put it into their heads. Many never think of religion but just when it falls in their way and they cannot avoid it, like chance customers. See their ignorance of the divine law, that they thought God, who had forbidden the religious use of graven images, would yet own them in consulting an image, and give them an answer of peace. Should he be enquired of by them? Eze 14:3. They seem to have had a greater opinion of Micah&#039;s teraphim than of God&#039;s urim; for they had passed by Shiloh, and, for aught that appears, had not enquired there of God&#039;s high priest, but Micah&#039;s shabby Levite shall be an oracle to them. He betakes himself to his usual method of consulting his teraphim; and, whether he himself believed it or no, he humoured the thing so well that he made them believe he had an answer from God encouraging them to go on, and assuring them of good success (Jdg 18:6): &quot;Go in peace, you shall be safe, and may be easy, for before the Lord is your way,&quot; that is, &quot;he approves it&quot; (as the Lord is said to know the way of the righteous with acceptation), &quot;and therefore he will make it prosperous, his eye will be upon you for good, he will direct your way, and preserve your going out and coming in.&quot; Note, Our great care should be that our way be such as God approves, and, if it be so, we may go in peace. If God care for us, on him let us cast our care, and be satisfied that we cannot miss our way if he go before us.</p>

<p>We are here told, I. How Ruth was dismissed by Boaz. It would not have been safe for her to go home in the dead of the night; therefore she lay at his feet (not by his side) until morning. But as soon as ever the day broke, that she had light to go home by, she got away, before one could know another, that, if she were seen, yet she might not be known to be abroad so unseasonably. She was not shy of being known to be a gleaner in the field, nor ashamed of that mark of her poverty. But she would not willingly be known to be a night-walker, for her virtue was her greatest honour, and that which she most valued. Boaz dismissed her, 1. With a charge to keep counsel (Rut 3:14): Let it not be known that a woman came into the floor, and lay all night so near to Boaz; for, though they needed not to care much what people said of them while they were both conscious to themselves of an unspotted purity, yet, because few could have come so near the fire as they did and not have been scorched, had it been known it would have occasioned suspicions in some and reflections from others. Good people would have been troubled, and bad people would have triumphed, and therefore let it not be known. Note, We must always take care, not only to keep a good conscience, but to keep a good name: either we must not do that which, though innocent, is liable to be misinterpreted, or, if we do, we must not let it be known. We must avoid not only sin, but scandal. There was likewise a particular reason for concealment here. If this matter should take wind, it might prejudice the freedom of the other kinsman&#039;s choice, and he would make this his reason for refusing Ruth, that Boaz and she had been together. 2. He dismissed her with a good present of corn, which would be very acceptable to her poor mother at home, and an evidence for her that he had not sent her away in dislike, which Naomi might have suspected if he had sent her away empty. He gave it to her in her veil, or apron, or mantle, gave it to her by measure. Like a prudent corn-master, he kept an account of all he delivered out. It was six measures, that is six omers as is supposed, ten of which made an ephah; whatever the measure was, it is probable he gave her as much as she could well carry, Rut 3:15. And the Chaldee says, Strength was given her from the Lord to carry it; and adds that now it was told her by the spirit of prophecy that from her should descend six of the most righteous men of their age, namely, David, Daniel, his three companions, and the king Messiah.
II. How she was welcomed by her mother-in-law. She asked her, &quot;Who art thou, my daughter? Art thou a bride or no? Must I give thee joy?&quot; So Ruth told her how the matter stood (Rut 3:17), whereupon her mother, 1. Advised her to be satisfied in what was done: Sit still, my daughter, till thou know how the matter will fall (Rut 3:18) - how it is decreed in heaven, so the Chaldee reads it, for marriages are made there. She had done all that was fit for her to do, and now she must patiently wait the issue and not be perplexed about it. Let us learn hence to cast our care upon providence, to follow that and attend the motions of it, composing ourselves into an expectation of the event, with a resolution to acquiesce in it, whatever it be. Sometimes that proves best done for us that is least our own doing. &quot;Sit still, therefore, and see how the matter will fall, and say, Let it fall how it will, I am ready for it.&quot; 2. She assured her that Boaz, having undertaken this matter, would approve himself a faithful careful friend: He will not be at rest till he have finished the matter. Though it was a busy time with him in his fields and his floor, yet, having undertaken to serve his friend, he would not neglect the business. Naomi believes that Ruth has won his heart, and that therefore he will not be easy till he knows whether she be his or no. This she gives as a reason why Ruth should sit still and not perplex herself about it, that Boaz had undertaken it, and he would be sure to manage it well. Much more reason have good Christians to be careful for nothing, but cast their care on God, because he has promised to care for them: and what need have we to care if he do? Sit still, and see how the matter will fall, for the Lord will perfect that which concerns thee, and will make it to work for good to thee, Psa 37:4, Psa 37:5; Psa 138:8. Your strength is to sit still, Isa 30:7.</p>

<p>If the sons of Jesse were told that God would provide himself a king among them (as he had said, Sa1 16:1), we may well suppose they all made the best appearance they could, and each hoped he should be the man; but here we are told,
I. How all the elder sons, who stood fairest for the preferment, were passed by.
1. Eliab, the eldest, was privately presented first to Samuel, probably none being present but Jesse only, and Samuel thought he must needs be the man: Surely this is the Lord&#039;s anointed, Sa1 16:6. The prophets themselves, when they spoke from under the divine direction, were as liable to mistake as other men; as Nathan, Sa2 7:3. But God rectified the prophet&#039;s mistake by a secret whisper to his mind: Look not on his countenance, Sa1 16:7. It was strange that Samuel, who had been so wretchedly disappointed in Saul, whose countenance and stature recommended him as much as any man&#039;s could, should be so forward to judge of a man by that rule. When God would please the people with a king he chose a comely man; but, when he would have one after his own heart, he should not be chosen by the outside. Men judge by the sight of the eyes, but God does not, Isa 11:3. The Lord looks on the heart, that is, (1.) He knows it. We can tell how men look, but he can tell what they are. Man looks on the eyes (so the original word is), and is pleased with the liveliness and sprightliness that appear in them; but God looks on the heart, and sees the thoughts and intents of that. (2.) He judges of men by it. The good disposition of the heart, the holiness or goodness of that, recommends us to God, and is in his sight of great price (Pe1 3:4), not the majesty of the look, or the strength and stature of the body. Let us reckon that to be true beauty which is within, and judge of men, as far as we are capable, by their minds, not their mien.
2. When Eliab was set aside, Abinadab and Shammah, and, after them, four more of the sons of Jesse, seven in all, were presented to Samuel, as likely for his purpose; but Samuel, who not attended more carefully than he did at first to the divine direction, rejected them all: The Lord has not chosen these, Sa1 16:8, Sa1 16:10. Men dispose of their honours and estates to their sons according to their seniority of age and priority of birth, but God does not. The elder shall serve the younger. Had it been left to Samuel, or Jesse, to make the choice, one of these would certainly have been chosen; but God will magnify his sovereignty in passing by some that were most promising as well as in fastening on others that were less so.
II. How David at length was pitched upon. He was the youngest of all the sons of Jesse; his name signifies beloved, for he was a type of the beloved Son. Observe, 1. How he was in the fields, keeping the sheep (Sa1 16:11), and was left there, though there was a sacrifice and a feast at his father&#039;s house. The youngest are commonly the fondlings of the family, but, it should seem, David was least set by of all the sons of Jesse; either they did not discern or did not duly value the excellent spirit he was of. Many a great genius lies buried in obscurity and contempt; and God often exalts those whom men despise and gives abundant honour to that part which lacked. The Son of David was he whom men despised, the stone which the builders refused, and yet he has a name above every name. David was taken from following ewes to feed Jacob (Psa 78:71), as Moses from keeping the flock of Jethro, an instance of his humility and industry, both which God delights to put honour upon. We should think a military life, but God saw a pastoral life (which gives advantage for contemplation and communion with heaven), the best preparative for kingly power, at least for those graces of the Spirit which are necessary to the due discharge of that trust which attends it. David was keeping sheep, though it was a time of sacrifice; for there is mercy that takes precedence of sacrifice. 2. How earnest Samuel was to have him sent for: &quot;We will not sit down to meat&quot; (perhaps it was not the feast upon the sacrifice, but a common meal) &quot;till he come hither; for, if all the rest be rejected, this must be he.&quot; He that designed not to sit at table at all is now waited for as the principal guest. If God will exalt those of low degree, who can hinder? 3. What appearance he made when he did come. No notice is taken of his clothing. No doubt that was according to his employment, mean and coarse, as shepherds&#039; coats commonly are, and he did not change his clothes as Joseph did (Gen 41:14), but he had a very honest look, not stately, as Saul&#039;s, but sweet and lovely: He was ruddy, of a beautiful countenance, and goodly to look to (Sa1 16:12), that is, he had a clear complexion, a good eye, and a lovely face; the features were extraordinary, and there was something in his looks that was very charming. Though he was so far from using any art to help his beauty that his employment exposed it to the sun and wind, yet nature kept its own, and, by the sweetness of his aspect, gave manifest indications of an amiable temper and disposition of mind. Perhaps his modest blush, when he was brought before Samuel, and received by him with surprising respect, made him look much the handsomer. 4. The anointing of him. The Lord told Samuel in his ear (as he had done, Sa1 9:15) that this was he whom he must anoint, Sa1 16:12. Samuel objects not the meanness of his education, his youth, or the little respect he had in his own family, but, in obedience to the divine command, took his horn of oil and anointed him (Sa1 16:13), signifying thereby, (1.) A divine designation to the government, after the death of Saul, of which hereby he gave him a full assurance. Not that he was at present invested with the royal power, but it was entailed upon him, to come to him in due time. (2.) A divine communication of gifts and graces, to fit him for the government, and make him a type of him who was to be the Messiah, the anointed One, who received the Spirit, not by measure, but without measure. He is said to be anointed in the midst of his brethren, who yet, possibly, did not understand it as a designation to the government, and therefore did not envy David (as Joseph&#039;s brethren did him), because they saw no further marks of dignity put upon him, no, not so much as a coat of divers colours. But bishop Patrick reads it, He anointed him from the midst of his brethren, that is, he singled him out from the rest, and privately anointed him, but with a charge to keep his own counsel, and not to let his own brethren know it, as by what we find (Sa1 17:28), it should seem, Eliab did not. It is computed that David now was about twenty years old; if so, his troubles by Saul lasted ten years, for he was thirty years old when Saul died. Dr. Lightfoot reckons that he was about twenty-five, and that his troubles lasted but five years. 5. The happy effects of this anointing: The Spirit of the Lord came upon David from that day forward, Sa1 16:13. The anointing of him was not an empty ceremony, but a divine power went along with that instituted sign, and he found himself inwardly advanced in wisdom, and courage, and concern for the public, with all the qualifications of a prince, though not at all advanced in his outward circumstances. This would abundantly satisfy him that his election was of God. The best evidence of our being predestinated to the kingdom of glory is our being sealed with the Spirit of promise, and our experience of a work of grace in our own hearts. Some think that his courage, by which he slew the lion and the bear, and his extraordinary skill in music, were the effects and evidences of the Spirit&#039;s coming upon him. However, this made him the sweet psalmist of Israel, Sa2 23:1. Samuel, having done this, went to Ramah in safety, and we never read of him again but once (Sa1 19:18), till we read of his death; now he retired to die in peace, since his eyes had seen the salvation, even the sceptre brought into the tribe of Judah.</p>

<p>ASAHEL SLAIN. (Sa2 2:19-32)

Asahel pursued after Abner--To gain the general&#039;s armor was deemed the grandest trophy. Asahel, ambitious of securing Abner&#039;s, had outstripped all other pursuers, and was fast gaining on the retreating commander. Abner, conscious of possessing more physical power, and unwilling that there should be &quot;blood&quot; between himself and Joab, Asahel&#039;s brother, twice urged him to desist. The impetuous young soldier being deaf to the generous remonstrance, the veteran raised the pointed butt of his lance, as the modern Arabs do when pursued, and, with a sudden back thrust, transfixed him on the spot, so that he fell, and lay weltering in his blood. But Joab and Abishai continued the pursuit by another route till sunset. On reaching a rising ground, and receiving a fresh reinforcement of some Benjamites, Abner rallied his scattered troops and earnestly appealed to Joab&#039;s better feelings to stop the further effusion of blood, which, if continued, would lead to more serious consequences--a destructive civil war. Joab, while upbraiding his opponent as the sole cause of the fray, felt the force of the appeal and led off his men; while Abner probably dreading a renewal of the attack when Joab should learn his brother&#039;s fate, and vow fierce revenge, endeavored, by a forced march, to cross the Jordan that night. On David&#039;s side the loss was only nineteen men, besides Asahel. But of Ish-bosheth&#039;s party there fell three hundred and sixty. This skirmish is exactly similar to the battles of the Homeric warriors, among whom, in the flight of one, the pursuit by another, and the dialogue held between them, there is vividly represented the style of ancient warfare.




Next: 2 Samuel Chapter 3</p>

<p>Chaldeans--not merely robbers as the Sabeans; but experienced in war, as is implied by &quot;they set in array three bands&quot; (Hab 1:6-8). RAWLINSON distinguishes three periods: 1. When their seat of empire was in the south, towards the confluence of the Tigris and Euphrates. The Chaldean period, from 2300 B.C. to 1500 B.C. In this period was Chedorlaomer (Gen 14:1), the Kudur of Hur or Ur of the Chaldees, in the Assyrian inscriptions, and the conqueror of Syria. 2. From 1500 to 625 B.C., the Assyrian period. 3. From 625 to 538 B.C. (when Cyrus the Persian took Babylon), the Babylonian period. &quot;Chaldees&quot; in Hebrew--Chasaim. They were akin, perhaps, to the Hebrews, as Abraham&#039;s sojourn in Ur, and the name &quot;Chesed,&quot; a nephew of Abraham, imply. The three bands were probably in order to attack the three separate thousands of Job&#039;s camels (Job 1:3).</p>

<p>Eliphaz, having reproved Job for his answers, here comes to maintain his own thesis, upon which he built his censure of Job. His opinion is that those who are wicked are certainly miserable, whence he would infer that those who are miserable are certainly wicked, and that therefore Job was so. Observe,
I. His solemn preface to this discourse, in which he bespeaks Job&#039;s attention, which he had little reason to expect, he having given so little heed to and put so little value upon what Job had said (Job 15:17): &quot;I will show thee that which is worth hearing, and not reason, as thou dost, with unprofitable talk.&quot; Thus apt are men, when they condemn the reasonings of others, to commend their own. He promises to teach him, 1. From his own experience and observation: &quot;That which I have myself seen, in divers instances, I will declare.&quot; It is of good use to take notice of the providences of God concerning the children of men, from which many a good lesson may be learned. What good observations we have made, and have found benefit by ourselves, we should be ready to communicate for the benefit of others; and we may speak boldly when we declare what we have seen. 2. From the wisdom of the ancients (Job 15:18): Which wise men have told from their fathers. Note, The wisdom and learning of the moderns are very much derived from those of the ancients. Good children will learn a good deal from their good parents; and what we have learned from our ancestors we must transmit to our posterity and not hide from the generations to come. See Psa 78:3-6. If the thread of the knowledge of many ages be cut off by the carelessness of one, and nothing be done to preserve it pure and entire, all that succeed fare the worse. The authorities Eliphaz vouched were authorities indeed, men of rank and figure (Job 15:19), unto whom alone the earth was given, and therefore you may suppose them favourites of Heaven and best capable of making observations concerning the affairs of this earth. The dictates of wisdom come with advantage from those who are in places of dignity and power, as Solomon; yet there is a wisdom which none of the princes of this world knew, Co1 2:7, Co1 2:8.
II. The discourse itself. He here aims to show,
1. That those who are wise and good do ordinarily prosper in this world. This he only hints at (Job 15:19), that those of whose mind he was were such as had the earth given to them, and to them only; they enjoyed it entirely and peaceably, and no stranger passed among them, either to share with them or give disturbance to them. Job had said, The earth is given into the hand of the wicked, Job 9:24. &quot;No,&quot; says Eliphaz, &quot;it is given into the hands of the saints, and runs along with the faith committed unto them; and they are not robbed and plundered by strangers and enemies making inroads upon them, as thou art by the Sabeans and Chaldeans.&quot; But because many of God&#039;s people have remarkably prospered in this world, as Abraham, Isaac, and Jacob, it does not therefore follow that those who are crossed and impoverished, as Job, are not God&#039;s people.
2. That wicked people, and particularly oppressors and tyrannizing rulers, are subject to continual terrors, live very uncomfortably, and perish very miserably. On this head he enlarges, showing that even those who impiously dare God&#039;s judgments yet cannot but dread them and will feel them at last. He speaks in the singular number - the wicked man, meaning (as some think) Nimrod; or perhaps Chedorlaomer, or some such mighty hunter before the Lord. I fear he meant Job himself, whom he expressly charges both with the tyranny and with the timorousness here described, Job 22:9, Job 22:10. Here he thinks the application easy, and that Job might, in this description, as in a glass, see his own face. Now,
(1.) Let us see how he describes the sinner who lives thus miserably. He does not begin with that, but brings it in as a reason of his doom, Job 15:25-28. It is no ordinary sinner, but one of the first rate, an oppressor (Job 15:20), a blasphemer, and a persecutor, one that neither fears God nor regards man. [1.] He bids defiance to God, and to his authority and power, Job 15:25. Tell him of the divine law, and its obligations; he breaks those bonds asunder, and will not have, no, not him that made him, to restrain him or rule over him. Tell him of the divine wrath, and its terrors; he bids the Almighty do his worst, he will have his will, he will have his way, in spite of him, and will not be controlled by law, or conscience, or the notices of a judgment to come. He stretches out his hand against God, in defiance of him and of the power of his wrath. God is indeed out of his reach, but he stretches out his hand against him, to show that, if it were in his power, he would ungod him. This applies to the audacious impiety of some sinners who are really haters of God (Rom 1:30), and whose carnal mind is not only an enemy to him, but enmity itself, Rom 8:7. But, alas! the sinner&#039;s malice is as impotent as it is impudent; what can he do? He strengthens himself (he would be valiant, so some read it) against the Almighty. He thinks with his exorbitant despotic power to change times and laws (Dan 7:25), and, in spite of Providence, to carry the day for rapine and wrong, clear of the check of conscience. Note, It is the prodigious madness of presumptuous sinners that they enter the lists with Omnipotence. Woe unto him that strives with his Maker. That is generally taken for a further description of the sinner&#039;s daring presumption (Job 15:26): He runs upon him, upon God himself, in a direct opposition to him, to his precepts and providences, even upon his neck, as a desperate combatant, when he finds himself an unequal match for his adversary, flies in his face, though, at the same time, he falls on his sword&#039;s point, or the sharp spike of his buckler. Sinners, in general, run from God; but the presumptuous sinner, who sins with a high hand, runs upon him, fights against him, and bids defiance to him; and it is easy to foretel what will be the issue. [2.] He wraps himself up in security and sensuality (Job 15:27): He covers his face with his fatness. This signifies both the pampering of his flesh with daily delicious fare and the hardening of his heart thereby against the judgments of God. Note, The gratifying of the appetites of the body, feeding and feasting that to the full, often turns to the damage of the soul and its interests. Why is God forgotten and slighted, but because the belly is made a god of and happiness placed in the delights of sense? Those that fill themselves with wine and strong drink abandon all that is serious and flatter themselves with hopes that tomorrow shall be as this day, Isa 56:12. Woe to those that are thus at ease in Zion, Amo 6:1, Amo 6:3, Amo 6:4; Luk 12:19. The fat that covers his face makes him look bold and haughty, and that which covers his flanks makes him lie easy and soft, and feel little; but this will prove poor shelter against the darts of God&#039;s wrath. [3.] He enriches himself with the spoils of all about him, Job 15:28. He dwells in cities which he himself has made desolate by expelling the inhabitants out of them, that he might be placed alone in them, Isa 5:8 Proud and cruel men take a strange pleasure in ruins, when they are of their own making, in destroying cities (Psa 9:6) and triumphing in the destruction, since they cannot make them their own but by making them ready to become heaps, and frightening the inhabitants out of them. Note, Those that aim to engross the world to themselves, and grasp at all, lose the comfort of all, and make themselves miserable in the midst of all. How does this tyrant gain his point, and make himself master of cities that have all the marks of antiquity upon them? We are told (Job 15:35) that he does it by malice and falsehood, the two chief ingredients of his wickedness who was a liar and a murderer from the beginning, They conceive mischief, and then they effect it by preparing deceit, pretending to protect those whom they design to subdue, and making leagues of peace the more effectually to carry on the operations of war. From such wicked men God deliver all good men.
(2.) Let us see now what is the miserable condition of this wicked man, both in spiritual and temporal judgments.
[1.] His inward peace is continually disturbed. He seems to those about him to be easy, and they therefore envy him and wish themselves in his condition; but he who knows what is in men tells us that a wicked man has so little comfort and satisfaction in his own breast that he is rather to be pitied than envied. First, His own conscience accuses him, and with the pangs and throes of that he travaileth in pain all his days, Job 15:20. He is continually uneasy at the thought of the cruelties he as been guilty of and the blood in which he has imbrued his hands. His sins stare him in the face at every turn. Diri conscia facti mens habet attonitos - Conscious guilt astonishes and confounds. Secondly, He is vexed at the uncertainty of the continuance of his wealth and power: The number of years is hidden to the oppressor. He knows, whatever he pretends, that they will not last always, and has reason to fear that they will not last long and this he frets at. Thirdly, He is under a certain fearful expectation of judgment and fiery indignation (Heb 10:27), which puts him into, and keeps him in, a continual terror and consternation, so that he dwells with Cain in the land of Nod, or commotion (Gen 4:16), and is made like, Pashur, Magor-missabib - a terror round about, Jer 20:3, Jer 20:4. A dreadful sound is in his ears, Job 15:21. He knows that both heaven and earth are incensed against him, that God is angry with him and that all the world hates him; he has done nothing to make his peace with either, and therefore he thinks that every one who meets him will slay him, Gen 4:14. Or he is like a man absconding for debt, who thinks every man a bailiff. Fear came in, at first, with sin (Gen 3:10) and still attends it. Even in prosperity he is apprehensive that the destroyer will come upon him, either some destroying angel sent of God to avenge his quarrel or some of his injured subjects who will be their own avengers. Those who are the terror of the mighty in the land of the living usually go down slain to the pit (Eze 32:25), the expectation of which makes them a terror to themselves. This is further set forth (Job 15:22): He is, in his own apprehension, waited for of the sword; for he knows that he who killeth with the sword must be killed with the sword, Rev 13:10. A guilty conscience represents to the sinner a flaming sword turning every way (Gen 3:24) and himself inevitably running on it. Again (Job 15:23): He knows that the day of darkness (or the night of darkness rather) is ready at his hand, that it is appointed to him and cannot be put by, that it is hastening on apace and cannot be put off. This day of darkness is something beyond death; it is that day of the Lord which to all wicked people will be darkness and not light and in which they will be doomed to utter, endless, darkness. Note, Some wicked people, though they seem secure, have already received the sentence of death, eternal death, within themselves, and plainly see hell gaping for them. No marvel that it follows (Job 15:24), Trouble and anguish (that inward tribulation and anguish of soul spoken of Rom 2:8, Rom 2:9, which are the effect of God&#039;s indignation and wrath fastening upon the conscience) shall make him afraid of worse to come. What is the hell before him if this be the hell within him? And though he would fain shake off his fears, drink them away, and jest them away, it will not do; they shall prevail against him, and overpower him, as a king ready to the battle, with forces too strong to be resisted. He that would keep his peace, let him keep a good conscience. Fourthly, If at any time he be in trouble, he despairs of getting out (Job 15:22): He believeth not that he shall return out of darkness, but he gives himself up for gone and lost in an endless night. Good men expect light at evening time, light out of darkness; but what reason have those to expect that they shall return out of the darkness of trouble who would not return from the darkness of sin, but went on in it? Psa 82:5. It is the misery of damned sinners that they know they shall never return out of that utter darkness, nor pass the gulf there fixed. Fifthly, He perplexes himself with continual care, especially if Providence ever so little frown upon him, Job 15:23. Such a dread he has of poverty, and such a waste does he discern upon his estate, that he is already, in his own imagination, wandering abroad for bread, going a begging for a meal&#039;s meat, and saying, Where is it? The rich man, in his abundance, cried out, What shall I do? Luk 12:17. Perhaps he pretends fear of wanting, as an excuse of his covetous practices; and justly may he be brought to this extremity at last. We read of those who were full, but have hired out themselves for bread (Sa1 2:5), which this sinner will not do. He cannot dig; he is too fat (Job 15:27): but to beg he may well be ashamed. See Psa 109:10. David never saw the righteous so far forsaken as to beg their bread; for, verily, they shall be fed by the charitable unasked, Psa 37:3, Psa 37:25. But the wicked want it, and cannot expect it should be readily given them. How should those find mercy who never showed mercy?
[2.] His outward prosperity will soon come to an end, and all his confidence and all his comfort will come to an end with it. How can he prosper when God runs upon him? so some understand that, Job 15:26. Whom God runs upon he will certainly run down; for when he judges he will overcome. See how the judgments of God cross this worldly wicked man in all his cares, desires, and projects, and so complete his misery. First, He is in care to get, but he shall not be rich, Job 15:29. His own covetous mind keeps him from being truly rich. He is not rich that has not enough, and he has not enough that does not think he has. It is contentment only that is great gain. Providence remarkably keeps some from being rich, defeating their enterprises, breaking their measures, and keeping them always behind-hand. Many that get much by fraud and injustice, yet do not grow rich: it goes as it comes; it is got by one sin and spent upon another. Secondly, He is in care to keep what he has got, but in vain: His substance shall not continue; it will dwindle and come to nothing. God blasts it, and what came up in a night perishes in a night. Wealth gotten by vanity will certainly be diminished. Some have themselves lived to see the ruin of those estates which have been raised by oppression; but, where this is not the case, that which is left goes with a curse to those who succeed. De male quaesitis vix gaudet tertius haeres - Ill-gotten property will scarcely be enjoyed by the third generation. He purchases estates to him and his heirs for ever; but to what purpose? He shall not prolong the perfection thereof upon the earth; neither the credit nor the comfort of his riches shall be prolonged; and, when those are gone, where is the perfection of them? How indeed can we expect the perfection of any thing to be prolonged upon the earth, where every thing is transitory, and we soon see the end of all perfection? Thirdly, He is in care to leave what he has got and kept to his children after him. But in this he is crossed; the branches of his family shall perish, in whom he hoped to live and flourish and to have the reputation of making them all great men. They shall not be green, Job 15:32. The flame shall dry them up, Job 15:30. he shall shake them off as blossoms that never knit, or as the unripe grape, Job 15:33. They shall die in the beginning of their days and never come to maturity. Many a man&#039;s family is ruined by his iniquity. Fourthly, He is in care to enjoy it a great while himself; but in that also he is crossed. 1. He may perhaps be taken from it (Job 15:30): By the breath of God&#039;s mouth shall he go away, and leave his wealth to others; that is, by God&#039;s wrath, which, like a stream of brimstone, kindles the fire that devours him (Isa 30:33), or by his word; he speaks, and it is done immediately. This night thy soul shall be required of thee; and so the wicked is driven away in his wickedness, the worldling in his worldliness. 2. It may perhaps be taken from him, and fly away like an eagle towards heaven: It shall be accomplished (or cut off) before his time (Job 15:32); that is, he shall survive his prosperity, and see himself stripped of it. Fifthly, He is in care, when he is in trouble, how to get out of it (not how to get good by it); but in this also he is crossed (Job 15:30): He shall not depart out of darkness. When he begins to fall, like Haman, all men say, &quot;Down with him.&quot; It was said of him (Job 15:22), He believeth not that he shall return out of darkness. He frightened himself with the perpetuity of his calamity, and God also shall choose his delusions and bring his fears upon him (Isa 66:4), as he did upon Israel, Num 14:28. God says Amen to his distrust and despair. Sixthly, He is in care to secure his partners, and hopes to secure himself by his partnership with them; but that is in vain too, Job 15:34, Job 15:35. The congregation of them, the whole confederacy, they and all their tabernacles, shall be desolate and consumed with fire. Hypocrisy and bribery are here charged upon them; that is, deceitful dealing both with God and man - God affronted under colour of religion, man wronged under colour of justice. It is impossible that these should end well. Though hand join in hand for the support of these perfidious practices, yet shall not the wicked go unpunished. (3.) The use and application of all this. Will the prosperity of presumptuous sinners end thus miserably? Then (Job 15:31) let not him that is deceived trust in vanity. Let the mischiefs which befal others be our warnings, and let not us rest on that broken reed which always failed those who leaned on it. [1.] Those who trust to their sinful ways of getting wealth trust in vanity, and vanity will be their recompence, for they shall not get what they expected. Their arts will deceive them and perhaps ruin them in this world. [2.] Those who trust to their wealth when they have gotten it, especially to the wealth they have gotten dishonestly, trust in vanity; for it will yield them no satisfaction. The guilt that cleaves to it will ruin the joy of it. They sow the wind, and will reap the whirlwind, and will own at length, with the utmost confusion, that a deceived heart turned them aside, and that they cheated themselves with a lie in their right hand.</p>