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

THE RITE OF THE PASSOVER. (Exo 12:11-14) thus shall ye eat it; with your loins girded, your shoes on your feet--as prepared for a journey. The first was done by the skirts of the loose outer cloth being drawn up and fastened in the girdle, so as to leave the leg and knee free for motion. As to the other, the Orientals never wear shoes indoors, and the ancient Egyptians, as appears from the monuments, did not usually wear either shoes or sandals. These injunctions seem to have applied chiefly to the first celebration of the rite. it is the Lord's passover--called by this name from the blood-marked dwellings of the Israelites being passed over figuratively by the destroying angel.

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

Directions are here given for the composition of the holy anointing oil and the incense that were to be used in the service of the tabernacle; with these God was to be honoured, and therefore he would appoint the making of them; for nothing comes to God but what comes from him. 1. The holy anointing oil is here ordered to be made up the ingredients, and their quantities, are prescribed, Exo 30:23-25. Interpreters are not agreed concerning them; we are sure, in general, they were the best and fittest for the purpose; they must needs be so when the divine wisdom appointed them for the divine honour. It was to be compounded secundum artem - after the art of the apothecary (Exo 30:25); the spices, which were in all nearly half a hundred weight, were to be infused in the oil, which was to be about five or six quarts, and then strained out, leaving an admirable sweet smell in the oil. With this oil God's tent and all the furniture of it were to be anointed; it was to be used also in the consecration of the priests, Exo 30:26-30. It was to be continued throughout their generations, Exo 30:31. The tradition of the Jews is that this very oil which was prepared by Moses himself lasted till near the captivity. But bishop Patrick shows the great improbability of the tradition, and supposes that it was repeated according to the prescription here, for Solomon was anointed with it (Kg1 1:39), and some other of the kings; and all the high priests with such a quantity of it that it ran down to the skirts of the garments; and we read of the making up of this ointment (Ch1 9:30): yet all agree that in the second temple there was none of this holy oil, which he supposes was owing to a notion they had that it was not lawful to make it up, Providence overruling that want as a presage of the better unction of the Holy Ghost in gospel times, the variety of whose gifts was typified by these several sweet ingredients. To show the excellency of holiness, there was that in the tabernacle which was in the highest degree grateful both to the sight and to the smell. Christ's name is said to be as ointment poured forth (Sol 1:3), and the good name of Christians better than precious ointment, Ecc 7:1. 2. The incense which was burned upon the golden altar was prepared of sweet spices likewise, though not so rare and rich as those of which the anointing oil was compounded, Exo 30:34, Exo 30:35. This was prepared once a year (the Jews say), a pound for each day of the year, and three pounds over for the day of atonement. When it was used, it was to be beaten very small: thus it pleased the Lord to bruise the Redeemer when he offered himself for a sacrifice of a sweet-smelling savour. 3. Concerning both these preparations the same law is here given (Exo 30:32, Exo 30:33, Exo 30:37, Exo 30:38), that the like should not be made for any common use. Thus God would preserve in the people's minds a reverence for his own institutions, and teach us not to profane nor abuse any thing whereby God makes himself known, as those did who invented to themselves (for their common entertainments) instruments of music like David, Amo 6:5. It is a great affront to God to jest with sacred things, particularly to make sport with the word and ordinances of God, or to treat them with lightness, Mat 22:5. That which is God's peculiar must not be used as a common thing.

God had given Moses orders to consecrate Aaron and his sons to the priests' office, when he was with him the first time upon mount Sinai, Ex. 28 and Exo 29:1, where we have also the particular instructions he had how to do it. Now here we have, I. The orders repeated. What was there commanded to be done is here commanded to be done now, Lev 8:2, Lev 8:3. The tabernacle was newly set up, which, without the priests, would be as a candlestick without a candle; the law concerning sacrifices was newly given, but could not be observed without priests; for, though Aaron and his sons had been nominated to the office, they could not officiate, till they were consecrated, which yet must not be done till the place of their ministration was prepared, and the ordinances were instituted, that they might apply themselves to work as soon as ever they were consecrated, and might know that they were ordained, not only to the honour and profit, but to the business of the priesthood. Aaron and his sons were near relations to Moses, and therefore he would not consecrate them till he had further orders, lest he should seem too forward to bring honour into his family. II. The congregation called together, at the door, that is, in the court of the tabernacle, Lev 8:4. The elders and principal men of the congregation, who represented the body of the people, were summoned to attend; for the court would hold but a few of the many thousands of Israel. It was done thus publicly, 1. Because it was a solemn transaction between God and Israel; the priests were to be ordained for men in things pertaining to God, for the maintaining of a settled correspondence, and the negotiating of all affairs between the people and God; and therefore it was fit that both sides should appear, to own the appointment, at the door of the tabernacle of meeting. 2. The spectators of the solemnity could not but be possessed, by the sight of it, with a great veneration for the priests and their office, which was necessary among a people so wretchedly prone as these were to envy and discontent. It was strange that any of those who were witnesses of what was here done should afterwards say, as some of them did, You take too much upon you, you sons of Levi; but what would they have said if it had been done clandestinely? Note, It is very fit, and of good use, that ministers should be ordained publicly, plebe praesente - in the presence of the common people, according to the usage of the primitive church. III. The commission read, Lev 8:5. Moses, who was God's representative in this solemnity, produced his orders before the congregation: This is the thing which the Lord commanded to be done. Though God had crowned him king in Jeshurun, when he made his face to shine in the sight of all Israel, yet he did not institute or appoint any thing in God's worship but what God himself had commanded. The priesthood he delivered to them was that which he had received from the Lord. Note, All that minister about holy things must have an eye to God's command as their rule and warrant; for it is only in the observance of this that they can expect to be owned and accepted of God. Thus we must be able to say, in all acts of religious worship, This is the thing which the Lord commanded to be done. IV. The ceremony performed according to the divine ritual. 1. Aaron and his sons were washed with water (Lev 8:6), to signify that they ought now to purify themselves from all sinful dispositions and inclinations, and ever after to keep themselves pure. Christ washes those from their sins in his own blood whom he makes to our God kings and priests (Rev 1:5, Rev 1:6); and those that draw near to God must be washed in pure water, Heb 10:22. Though they were ever so clean before and no filth was to be seen upon them, yet they must be washed, to signify their purification from sin, with which their souls were polluted, how clean soever their bodies were. 2. They were clothed with the holy garments, Aaron with his (Lev 8:7-9), which typified the dignity of Christ our great high priest, and his sons with theirs (Lev 8:13), which typified the decency of Christians, who are spiritual priests. Christ wears the breast-plate of judgment and the holy crown; for the church's high priest is her prophet and king. All believers are clothed with the robe of righteousness, and girt with the girdle of truth, resolution, and close application; and their heads are bound, as the word here is, with the bonnet or diadem of beauty, the beauty of holiness. 3. The high priest was anointed, and, it should seem, the holy things were anointed at the same time; some think that they were anointed before, but that the anointing of them is mentioned here because Aaron was anointed with the same oil with which they were anointed; but the manner of relating it here makes it more than probable that it was done at the same time, and that the seven days employed in consecrating the altar were coincident with the seven days of the priests' consecration. The tabernacle, and all its utensils, had some of the anointing oil put upon them with Moses's finger (Lev 8:10), so had the altar (Lev 8:11); these were to sanctify the gold and the gift (Mat 23:17-19), and therefore must themselves be thus sanctified; but he poured it out more plentifully upon the head of Aaron (Lev 8:12), so that it ran down to the skirts of his garments, because his unction was to typify the anointing of Christ with the Spirit, which was not given by measure to him. Yet all believers also have received the anointing, which puts an indelible character upon them, Jo1 2:27.

This is concerning the ceremonial uncleanness which women lay under from their issues, both those that were regular and healthful, and according to the course of nature (Lev 15:19-24), and those that were unseasonable, excessive, and the disease of the body; such was the bloody issue of that poor woman who was suddenly cured by touching the hem of Christ's garment, after she had lain twelve years under her distemper, and had spent her estate upon physicians and physic in vain. This made the woman that was afflicted with it unclean (Lev 15:25) and every thing she touched unclean, Lev 15:26, Lev 15:27. And if she was cured, and found by seven days' trial that she was perfectly free from her issue of blood, she was to be cleansed by the offering of two turtle-doves or two young pigeons, to make an atonement for her, Lev 15:28, Lev 15:29. All wicked courses, particularly idolatries, are compared to the uncleanness of a removed woman (Eze 36:17), and, in allusion to this, it is said of Jerusalem (Lam 1:9), Her filthiness is in her skirts, so that (as it follows, Lev 15:17) she was shunned as a menstruous woman. I. The reasons given for all these laws (which we are ready to think might very well have been spared) we have, Lev 15:31. 1. Thus shall you separate the children of Israel (for to them only and their servants and proselytes these laws pertained) from their uncleanness; that is, (1.) By these laws they were taught their privilege and honour, that they were purified unto God a peculiar people, and were intended by the holy God for a kingdom of priests, a holy nation; for that was a defilement to them which was not so to others. (2.) They were also taught their duty, which was to preserve the honour of their purity, and to keep themselves from all sinful pollutions. It was easy for them to argue that if those pollutions which were natural, unavoidable, involuntary, their affliction and not their sin, rendered them for the time so odious that they were not fit for communion either with God or man, much more abominable and filthy were they if they sinned against the light and law of nature, by drunkenness, adultery, fraud, and the like sins, which defile the very mind and conscience. And, if these ceremonial pollutions could not be done away but by sacrifice and offering, something greater and much more valuable must be expected and depended upon for the purifying of the soul from the uncleanness of sin. 2. Thus their dying in their uncleanness by the hand of God's justice, if while they were under any of these defilements they should come near the sanctuary, would be prevented. Note, It is a dangerous thing to die in our uncleanness; and it is our own fault if we do, since we have not only fair warning given us, by God's law, against those things that will defile us, but also such gracious provision made by his gospel for our cleansing if at any time we be defiled. 3. In all these laws there seems to be a special regard had to the honour of the tabernacle, to which none must approach in their uncleanness, that they defile not my tabernacle. Infinite Wisdom took this course to preserve in the minds of that careless people a continual dread of, and veneration for, the manifestations of God's glory and presence among them in his sanctuary. Now that the tabernacle of God was with men familiarity would be apt to breed contempt, and therefore the law made so many things of frequent incidence to be ceremonial pollutions, and to involve an incapacity of drawing near to the sanctuary (making death the penalty), that so they might not approach without great caution, and reverence, and serious preparation, and fear of being found unfit. Thus they were taught never to draw near to God but with an awful humble sense of their distance and danger, and an exact observance of every thing that was required in order to their safety and acceptance. II. And what duty must we learn from all this? 1. Let us bless God that we are not under the yoke of these carnal ordinances, that, as nothing can destroy us, so nothing can defile us, but sin. Those may now partake of the Lord's supper who durst not then eat of the peace-offerings. And the defilement we contract by our sins of daily infirmity we may be cleansed from in secret by the renewed acts of repentance and faith, without bathing in water or bringing an offering to the door of the tabernacle. 2. Let us carefully abstain from all sin, as defiling to the conscience, and particularly from all fleshly lusts, possessing our vessel in sanctification and honour, and not in the lusts of uncleanness, which not only pollute the soul, but war against it, and threaten its ruin. 3. Let us all see how indispensably necessary real holiness is to our future happiness, and get our hearts purified by faith, that we may see God. Perhaps it is in allusion to these laws which forbade the unclean to approach the sanctuary that when it is asked, Who shall stand in God's holy place? it is answered, He that hath clean hands and a pure heart (Psa 24:3, Psa 24:4); for without holiness no man shall see the Lord.

These verses represent things sadly unhinged and out of order in Israel, both the people and the prince uneasy. I. Here is the people fretting, and speaking against God himself (as it is interpreted, Psa 78:19), notwithstanding his glorious appearances both to them and for them. Observe, 1. Who were the criminals. (1.) The mixed multitude began, they fell a lusting, Num 11:4. The rabble that came with them out of Egypt, expecting only the land of promise, but not a state of probation in the way to it. They were hangers on, who took hold of the skirts of the Jews, and would go with them only because they knew not how to live at home, and were disposed to seek their fortunes (as we say) abroad. These were the scabbed sheep that infected the flock, the leaven that leavened the whole lump. Note, A few factious, discontented, ill-natured people, may do a great deal of mischief in the best societies, if great care be not taken to discountenance them. Such as these are an untoward generation, from which it is our wisdom to save ourselves, Act 2:40. (2.) Even the children of Israel took the infection, as we are informed, Num 11:4. The holy seed joined themselves to the people of these abominations. The mixed multitude here spoken of were not numbered with the children of Israel, but were set aside as a people God made no account of; and yet the children of Israel, forgetting their own character and distinction, herded themselves with them and learned their way, as if the scum and outcasts of the camp were to be the privy-counsellors of it. The children of Israel, a people near to God and highly privileged, yet drawn into rebellion against him! O how little honour has God in the world, when even the people which he formed for himself, to show forth his praise, were so much a dishonour to him! Therefore let none think that their external professions and privileges will be their security either against Satan's temptations to sin or God's judgments for sin. See Co1 10:1, Co1 10:2, Co1 10:12. 2. What was the crime: they lusted and murmured. Though they had been lately corrected for this sin, and many of them overthrown for it, as God overthrew Sodom and Gomorrah, and the smell of the fire was still in their nostrils, yet they returned to it. See Pro 27:22. (1.) They magnified the plenty and dainties they had had in Egypt (Num 11:5), as if God had done them a great deal of wrong in taking them thence. While they were in Egypt they sighed by reason of their burdens, for their lives were made bitter to them with hard bondage; and yet now they talk of Egypt as if they had all lived like princes there, when this serves as a colour for their present discontent. But with what face can they talk of eating fish in Egypt freely, or for nought, as if it cost them nothing, when they paid so dearly for it with their hard service? They remember the cucumbers, and the melons, and the leeks, and the onions, and the garlick (precious stuff indeed to be fond of!), but they do not remember the brick-kilns and the task-masters, the voice of the oppressor and the smart of the whip. No, these are forgotten by these ungrateful people. (2.) They were sick of the good provision God had made for them, Num 11:6. It was bread from heaven, angels' food. To show how unreasonable their complaint was, it is here described, Num 11:7-9. It was good for food, and pleasant to the eye, every grain like an orient pearl; it was wholesome food and nourishing; it was not to be called dry bread, for it tasted like fresh oil; it was agreeable (the Jews say, Wisd. 16:20) to every man's palate, and tasted as he would have it; and, though it was still the same, yet, by the different ways of dressing it, it yielded them a grateful variety; it cost them no money, nor care, for it fell in the night, while they slept; and the labour of gathering it was not worth speaking of; they lived upon free quarter, and yet could talk of Egypt's cheapness and the fish they ate there freely. Nay, which was much more valuable than all this, the manna came from the immediate power and bounty of God, not from common providence, but from special favour. It was, as God's compassion, new every morning, always fresh, not as their food who live on shipboard. While they lived on manna, they seemed to be exempted from the curse which sin has brought on man, that in the sweat of his face should he eat bread. And yet they speak of manna with such scorn, as if it were not good enough to be meat for swine: Our soul is dried away. They speak as if God dealt hardly with them in allowing them no better food. At first they admired it (Exo 16:15): What is this? "What a curious precious thing is this!" But now they despised it. Note, Peevish discontented minds will find fault with that which has no fault in it but that it is too good for them. It is very provoking to God to undervalue his favours, and to put a but upon our common mercies. Nothing but manna! Those that might be very happy often make themselves very miserable by their discontents. (3.) They could not be satisfied unless they had flesh to eat. They brought flocks and herds with them in great abundance out of Egypt; but either they were covetous, and could not find in their hearts to kill them, lest they should lessen their flocks (they must have flesh as cheap as they had bread, or they would not be pleased), or else they were curious, beef and mutton would not please them; they must have something more nice and delicate, like the fish they did eat in Egypt. Food would not serve; they must be feasted. They had feasted with God upon the peace-offerings which they had their share of; but it seems God did not keep a table good enough for them, they must have daintier bits than any that came to his altar. Note, It is an evidence of the dominion of the carnal mind when we are solicitous to have all the delights and satisfactions of sense wound up to the height of pleasurableness. Be not desirous of dainties, Pro 23:1-3. If God gives us food convenient, we ought to be thankful, though we do not eat the fat and drink the sweet. (4.) They distrusted the power and goodness of God as insufficient for their supply: Who will give us flesh to eat? taking it for granted that God could not. Thus this question is commented upon, Psa 78:19, Psa 78:20, Can he provide flesh also? though he had given them flesh with their bread once, when he saw fit (Exo 16:13), and they might have expected that he would do it again, and in mercy, if, instead of murmuring, they had prayed. Note, It is an offence to God to let our desires go beyond our faith. (5.) They were eager and importunate in their desires; they lusted a lust, so the word is, lusted greatly and greedily, till they wept again for vexation. So childish were the children of Israel, and so humoursome, that they cried because they had not what they would have and when they would have it. They did not offer up this desire to God, but would rather be beholden to any one else than to him. We should not indulge ourselves in any desire which we cannot in faith turn into prayer, as we cannot when we ask meat for our lust, Psa 78:18. For this sin the anger of the Lord was kindled greatly against them, which is written for our admonition, that we should not lust after evil things as they lusted, Co1 10:6. (6.) Flesh is good food, and may lawfully be eaten; yet they are said to lust after evil things. What is lawful of itself becomes evil to us when it is what God does not allot to us and yet we eagerly desire it. II. Moses himself, though so meek and good a man, is uneasy upon this occasion: Moses also was displeased. Now, 1. It must be confessed that the provocation was very great. These murmurings of theirs reflected great dishonour upon God, and Moses laid to heart the reproaches cast on himself; they knew that he did his utmost for their good, and that he neither did nor could do any thing without a divine appointment; and yet to be thus continually teased and clamoured against by an unreasonable ungrateful people would break in upon the temper even of Moses himself. God considered this, and therefore we do not find that he chided him for his uneasiness. 2. Yet Moses expressed himself otherwise than became him upon this provocation, and came short of his duty both to God and Israel in these expostulations. (1.) He undervalues the honour God had put upon him, in making him the illustrious minister of his power and grace, in the deliverance and guidance of that peculiar people, which might have been sufficient to balance the burden. (2.) He complains too much of a sensible grievance, and lays too near his heart a little noise and fatigue. If he could not bear the toil of government, which was but running with the footman, how would he bear the terrors of war, which was contending with horses? He might easily have furnished himself with considerations enough to enable him to slight their clamours, and make nothing of them. (3.) He magnifies his own performances, that all the burden of the people lay upon him; whereas God himself did in effect ease him of all the burden. Moses needed not to be in care to provide quarters for them, or victuals; God did all. And, if any difficult case happened, he needed not to be in any perplexity, while he had the oracle to consult, and in it the divine wisdom to direct him, the divine authority to back him and bear him out, and almighty power itself to dispense rewards and punishments. (4.) He is not so sensible as he ought to be of the obligation he lay under, by virtue of the divine commission and command, to do the utmost he could for his people, when he suggests that because they were not the children of his body therefore he was not concerned to take a fatherly care of them, though God himself, who might employ him as he pleased, had appointed him to be a father to them. (5.) He takes too much to himself when he asks, Whence should I have flesh to give them (Num 11:13), as if he were the housekeeper, and not God. Moses gave them not the bread, Joh 6:32. Nor was it expected that he should give them the flesh, but as an instrument in God's hand; and if he meant, "Whence should God have it for them?" he too much limited the power of the Holy One of Israel. (6.) He speaks distrustfully of the divine grace when he despairs of being able to bear all this people, Num 11:14. Had the work been much less, he could not have gone through it in his own strength; but had it been much greater, through God strengthening him, he might have done it. (7.) It was worst of all passionately to wish for death, and desire to be killed out of hand, because just at this time his life was made a little uneasy to him, Num 11:15. Is this Moses? Is this the meekest of all the men on the earth? The best have their infirmities, and fail sometimes in the exercise of that grace for which they are most eminent. But God graciously overlooked Moses's passion at this time, and therefore we must not be severe in our animadversions upon it, but pray, Lord, lead us not into temptation.

The Amalekites dwell in the land of the south--Their territory lay between the Dead and the Red Seas, skirting the borders of Canaan. Hittites . . . dwell in the mountains--Their settlements were in the southern and mountainous part of Palestine (Gen 23:7). the Canaanites dwell by the sea--The remnant of the original inhabitants, who had been dispossessed by the Philistines, were divided into two nomadic hordes--one settled eastward near the Jordan; the other westward, by the Mediterranean.

the people came up out of Jordan on the tenth day of the first month--that is, the month Nisan, four days before the passover, and the very day when the paschal lamb required to be set apart, the providence of God having arranged that the entrance into the promised land should be at the feast. and encamped in Gilgal--The name is here given by anticipation (see on Jos 5:9). It was a tract of land, according to JOSEPHUS, fifty stadia (six and one-half miles) from Jordan, and ten stadia (one and one-fourth miles) from Jericho, at the eastern outskirts of the palm forest, now supposed to be the spot occupied by the village Riha.

Here, I. God puts Joshua in mind of his old age, v. 1. 1. It is said that Joshua was old and stricken in years, and he and Caleb were at this time the only old men among the thousands of Israel, none except them of all those who were numbered at Mount Sinai being now alive. He had been a man of war from his youth (Exo 17:10); but now he yielded to the infirmities of age, with which it is in vain for the stoutest to think of contesting. It should seem Joshua had not the same strength and vigour in his old age that Moses had; all that come to old age do not find it alike good; generally, the days of old age are evil days, and such as there is no pleasure in, nor expectation of service from. 2. God takes notice of it to him: God said to him, Thou art old. Note, It is good for those who are old and stricken in years to be put in remembrance of their being so. Some have gray hairs here and there upon them, and perceive it not (Hos 7:9); they do not care to think of it, and therefore need to be told of it, that they may be quickened to do the work of life, and make preparation for death, which is coming towards them apace. But God mentions Joshua's age and growing infirmities, (1.) As a reason why he should now lay by the thoughts of pursuing the war; he cannot expect to see an end of it quickly, for there remained much land, more perhaps than he thought, to be possessed, in several parts remote from each other: and it was not fit that at his age he should be put upon the fatigue of renewing the war, and carrying it to such distant places; no, it was enough for him that he had reduced the body of the country. "Let him be gathered to rest with honour and the thanks of his people for the good services he had done them, and let the conquering of the skirts of the country be left for those that shall come after." As he had entered into the labours of Moses, so let others enter into his, and bring forth the top-stone, the doing of which was reserved for David long after. Observe, God considers the frame of his people, and would not have them burdened with work above their strength. It cannot be expected that old people should do as they have done for God and their country. (2.) As a reason why he should speedily apply himself to the dividing of that which he had conquered. That work must be done, and done quickly; it was necessary that he should preside in the doing of it, and therefore, he being old and stricken in years, and not likely to continue long, let him make this his concluding piece of service to God and Israel. All people, but especially old people, should set themselves to do that quickly which must be done before they die, lest death prevent them, Ecc 9:10. II. He gives him a particular account of the land that yet remained unconquered, which was intended for Israel, and which, in due time, they should be masters of if they did not put a bar in their own door. Divers places are here mentioned, some in the south, as the country of the Philistines, governed by five lords, and the land that lay towards Egypt (Jos 13:2, Jos 13:3), some westward, as that which lay towards the Sidonians (Jos 13:4), some eastward, as all Lebanon (Jos 13:5), some towards the north, as that in the entering in of Hamath, Jos 13:5. Joshua is told this, and he made the people acquainted with it, 1. That they might be the more affected with God's goodness to them in giving them this good land, and might thereby be engaged to love and serve him; for, if this which they had was too little, God would moreover give them such and such things, Sa2 12:8. 2. That they might not be tempted to make any league, or contract any dangerous familiarity with these their neighbours so as to learn their way, but might rather be jealous of them, as a people that kept them from their right and that they had just cause of quarrel with. 3. That they might keep themselves in a posture for war, and not think of putting off the harness so long as there remained any land to be possessed. Nor must we lay aside our spiritual armour, nor be off our watch, till our victory be completed in the kingdom of glory. III. He promises that he would make the Israelites masters of all those countries that were yet unsubdued, though Joshua was old and not able to do it, old and not likely to live to see it done. Whatever becomes of us, and however we may be laid aside as despised broken vessels, God will do his own work in his own time (Jos 13:6): I will drive them out. The original is emphatic: "It is I that will do it, I that can do it when thou are dead and gone, and will do it if Israel be not wanting to themselves." "I will do it by my Word," so the Chaldee here, as in many other places, "by the eternal Word, the captain of the hosts of the Lord." This promise that he would drive them out from before the children of Israel plainly supposes it as the condition of the promise that the children of Israel must themselves attempt their extirpation, must go up against them, else they could not be said to be driven out before them; if afterwards Israel, through sloth, or cowardice, or affection to these idolaters, sit still and let them alone, they must blame themselves, and not God, if they be not driven out. We must work out our salvation, and then God will work in us and work with us; we must resist our spiritual enemies, and then God will tread them under our feet; we must go forth to our Christian work and warfare, and then God will go forth before us.

there went from thence of the family of the Danites . . . six hundred men--This was the collective number of the men who were equipped with arms to carry out this expeditionary enterprise, without including the families and furniture of the emigrants (Jdg 18:21). Their journey led them through the territory of Judah, and their first halting place was "behind," that is, on the west of Kirjath-jearim, on a spot called afterwards "the camp of Dan." Prosecuting the northern route, they skirted the base of the Ephraimite hills. On approaching the neighborhood of Micah's residence, the spies having given information that a private sanctuary was kept there, the priest of which had rendered them important service when on their exploring expedition, it was unanimously agreed that both he and the furniture of the establishment would be a valuable acquisition to their proposed settlement. A plan of spoliation was immediately formed. While the armed men stood sentinels at the gates, the five spies broke into the chapel, pillaged the images and vestments, and succeeded in bribing the priest also by a tempting offer to transfer his services to their new colony. Taking charge of the ephod, the teraphim, and the graven image, he "went in the midst of the people"--a central position assigned him in the march, perhaps for his personal security; but more probably in imitation of the place appointed for the priests and the ark, in the middle of the congregated tribes, on the marches through the wilderness. This theft presents a curious medley of low morality and strong religious feeling. The Danites exemplified a deep-seated principle of our nature--that men have religious affections, which must have an object on which these may be exercised, while they are often not very discriminating in the choice of the objects. In proportion to the slender influence religion wields over the heart, the greater is the importance attached to external rites; and in the exact observance of these, the conscience is fully satisfied, and seldom or never molested by reflections on the breach of minor morals.

Here is, I. Boaz's good management of his common affairs. It is probable, according to the common usage, 1. When his servants winnowed, he was with them, and had his eye upon them, to prevent, not their stealing any of his corn (he had no reason to fear that), but their waste of it through carelessness in the winnowing of it. Masters may sustain great losses by servants that are heedless, though they be honest, which is a reason why men should be diligent to know the state of their own flocks, and look well to them. 2. When he had more than ordinary work to be done, he treated his servants with extraordinary entertainments, and, for their encouragement, did eat and drink with them. It well becomes those that are rich and great to be generous to, and also to be familiar with, those that are under them, and employed for them. 3. When Boaz had supped with his workmen, and been awhile pleasant with them, he went to bed in due time, so early that by midnight he had his first sleep (Rut 3:8), and thus he would be fit for his business betimes next morning. All that are good husbands will keep good hours, and not indulge themselves nor their families in unseasonable mirth. The Chaldee paraphrase tell us (Rut 3:7) that Boaz ate and drank and his heart was good (and so the Hebrew word is), and he blessed the name of the Lord, who had heard his prayers, and taken away the famine from the land of Israel. So that he went sober to bed, his heart was in a good frame, and not overcharged with surfeiting and drunkenness. And he did not go to bed without prayer. Now that he had eaten and was full he blessed the Lord, and now that he was going to rest he committed himself to the divine protection; it was well he did, for he had an unusual temptation before him, though he knew not of it. 4. He had his bed or couch laid at the end of the heap of corn; not because he had set his heart upon it, nor only that he might watch and keep it safe from thieves, but it was too late to go home to the city, and here he would be near his work, and ready for it next morning, and he would show that he was not nice or curious in his lodging, neither took state nor consulted his ease, but was, like his father Jacob, a plain man, that, when there was occasion, could make his bed in a barn, and, if need were, sleep contentedly in the straw. II. Ruth's good assurance in the management of her affair. She observed her mother's orders, went and laid herself down, not by his side, but overcross his bed's feet, in her clothes, and kept awake, waiting for an opportunity to tell her errand. When he awaked in the night, and perceived there was somebody at his feet, and enquired who it was, she told him her name and then her errand (Rut 3:9), that she came to put herself under his protection, as the person appointed by the divine law to be her protector: "Thou art he that has a right to redeem a family and an estate from perishing, and therefore let this ruin be under thy hand: and spread thy skirt over me - be pleased to espouse me and my cause." Thus must we by faith apply ourselves to Jesus Christ as our next kinsman, that is able to redeem us, come under his wings, as we are invited (Mat 23:37), and beg of him to spread his skirt over us. "Lord Jesus, take me into thy covenant and under thy care. I am oppressed, undertake for me." III. The good acceptance Ruth gained with Boaz. What she did had no ill-effect, either one way or other, so that Naomi was not mistaken in her good opinion of her kinsman. He knew her demand was just and honourable, and treated her accordingly, and did not deal with his sister as with a harlot, Gen 34:31. For, 1. He did not offer to violate her chastity, though he had all the opportunity that could be. The Chaldee paraphrase thus descants upon it: - He subdued his concupiscence, and did not approach to her, but did as Joseph the Just, who would not come near to his Egyptian mistress, and as Phaltiel the Pious, who, when Saul had given him Michal, David's wife (Sa1 25:44), put a sword between himself and her, that he might not touch her. Boaz knew it was not any sinful lust that brought her thither, and therefore bravely maintained both his own honour and hers. 2. He did not put any ill construction upon what she did, did not reproach her as an impudent woman and unfit to make an honest man a wife. She having approved herself well in the fields, and all her conduct having been modest and decent, he would not, from this instance, entertain the least suspicion of her character nor seem to do so, perhaps blaming himself that he had not offered the service of a kinsman to these distressed widows, and saved her this trouble, and ready to say as Judah concerning his daughter-in-law, She is more righteous than I. But on the contrary, (1.) He commended her, spoke kindly to her, called her his daughter, and spoke honourably of her, as a woman of eminent virtue. She had shown in this instance more kindness to her mother-in-law, and to the family into which she had matched, than in any instance yet. It was very kind to leave her own country and come along with her mother to the land of Israel, to dwell with her, and help to maintain her. For this he had blessed her (Rut 2:12); but now he says, Thou hast shown more kindness in the latter end than at the beginning (Rut 3:10), in that she consulted not her own fancy, but her husband's family, in marrying again. She received not the addresses of young men (much less did she seek them) whether poor or rich, but was willing to marry as the divine law directed, though it was to an old man, because it was for the honour and interest of the family into which she had matched, and for which she had an entire kindness. Young people must aim, in disposing of themselves, not so much to please their own eye as to please God and their parents. (2.) He promised her marriage (Rut 3:11): "Fear not that I will slight thee, or expose thee; no, I will do all that thou requirest, for it is the same that the law requires, from the next of kin, and I have no reason to decline it, for all the city of my people doth know that thou art a virtuous woman," Rut 3:11. Note, [1.] Exemplary virtue ought to have its due praise (Phi 4:8), and it will recommend both men and women to the esteem of the wisest and best. Ruth was a poor woman, and poverty often obscures the lustre of virtue; yet Ruth's virtues, even in a mean condition, were generally taken notice of and could not be hid; nay, her virtues took away the reproach of her poverty. If poor people be but good people, they shall have honour from God and man. Ruth had been remarkable for her humility, which paved the way to this honour. The less she proclaimed her own goodness the more did her neighbours take notice of it. [2.] In the choice of yoke-fellows, virtue should especially be regarded, known approved virtue. Let religion determine the choice, and it will certainly crown the choice and make it comfortable. Wisdom is better than gold, and, when it is said to be good with an inheritance, the meaning is that an inheritance is worth little without it. (3.) He made his promise conditional, and could not do otherwise, for it seems there was a kinsman that was nearer than he, to whom the right of redemption did belong, v. 12. This he knew, but we may reasonably suppose Naomi (who had been long abroad, and could not be exact in the pedigree of her husband's family) was ignorant of it, otherwise she would never have sent her daughter to make her claim of Boaz. Yet he does not bid her go herself to this other kinsman; this would have been to put too great a hardship upon her: but he promises, [1.] That he would himself propose it to the other kinsman, and know his mind. The Hebrew word for a widow signifies one that is dumb. Boaz will therefore open his mouth for the dumb (Pro 31:8), and will say that for this widow which she knew not how to say for herself. [2.] That, if the other kinsman refused to do the kinsman's part, he would do it, would marry the widow, redeem the land, and so repair the family. This promise he backs with a solemn oath, for it was a conditional contract of marriage (Rut 3:13): As the Lord liveth. Thus keeping the matter in suspense, he bade her wait till morning. Bishop Hall thus sums up this matter in his contemplations: - "Boaz, instead of touching her as a wanton, blesseth her as a father, encourageth her as a friend, promiseth her as a kinsman, rewards her as a patron, and sends her away laden with hopes and gifts, no less chaste, more happy, than she came. O admirable temperance, worthy the progenitor of him in whose lips and heart there was no guile!"

I am Ruth thine handmaid: spread therefore thy skirt over thine handmaid; for thou art a near kinsman--She had already drawn part of the mantle over her; and she asked him now to do it, that the act might become his own. To spread a skirt over one is, in the East, a symbolical action denoting protection. To this day in many parts of the East, to say of anyone that he put his skirt over a woman, is synonymous with saying that he married her; and at all the marriages of the modern Jews and Hindus, one part of the ceremony is for the bridegroom to put a silken or cotton cloak around his bride.

Samuel communed with Saul upon the top of the house--Saul was taken to lodge with the prophet for that night. Before retiring to rest, they communed on the flat roof of the house, the couch being laid there (Jos 2:6), when, doubtless, Samuel revealed the secret and described the peculiar duties of a monarch in a nation so related to the Divine King as Israel. Next morning early, Samuel roused his guest, and conveying him on his way towards the skirts of the city, sought, before parting, a private interview--the object of which is narrated in the next chapter. Next: 1 Samuel Chapter 10

Saul is at length brought to put himself into the dress of the penitent; but it is too evident that he only acts the part of a penitent, and is not one indeed. Observe, I. How poorly he expressed his repentance. It was with much ado that he was made sensible of his fault, and not till he was threatened with being deposed. This touched him in a tender part. Then he began to relent, and not till then. When Samuel told him he was rejected from being king, then he said, I have sinned, Sa1 15:24. His confession was not free nor ingenuous, but extorted by the rack, and forced from him. We observe here several bad signs of the hypocrisy of his repentance, and that it came short even of Ahab's. 1. He made his application to Samuel only, and seemed most solicitous to stand right in his opinion and to gain his favour. He makes a little god of him, only to preserve his reputation with the people, because they all knew Samuel to be a prophet, and the man that had been the instrument of his preferment. Thinking it would please Samuel, and be a sort of bribe to him, he puts it into his confession: I have transgressed the commandment of the Lord and thy word; as if he had been in God's stead, Sa1 15:24. David, though convinced by the ministry of Nathan, yet, in his confession, has his eye to God alone, not to Nathan. Psa 51:4 Against thee only have I sinned. But Saul, ignorantly enough, confesses his sin as a transgression of Samuel's word; whereas his word was no other than a declaration of the commandment of the Lord. He also applies to Samuel for forgiveness (Sa1 15:25): I pray thee, pardon my sin; as if any could forgive sin but God only. Those wretchedly deceive themselves who, when they have fallen into scandalous sin, think it enough to make their peace with the church and their ministers, by the show and plausible profession of repentance, without taking care to make their peace with God by the sincerity of it. The most charitable construction we can put upon this of Saul is to suppose that he looked upon Samuel as a sort of mediator between him and God, and intended an address to God in his application to him. However, it was very weak. 2. He excused his fault even in the confession of it, and that is never the fashion of a true penitent (Sa1 15:24): I did it because I feared the people, and obeyed their voice. We have reason enough to think that it was purely his own doing and not the people's; however, if they were forward to do it, it is plain, by what we have read before, that he knew how to keep up his authority among them and did not stand in any awe of them. So that the excuse was false and frivolous; whatever he pretended, he did not really fear the people. But it is common for sinners, in excusing their faults, to plead the thoughts and workings of their own minds, because those are things which, how groundless soever, no man can disprove; but they forget that God searchest the heart. 3. All his care was to save his credit, and preserve his interest in the people, lest they should revolt from him, or at least despise him. Therefore he courts Samuel with so much earnestness (Sa1 15:25) to turn again with him, and assist in a public thanksgiving for the victory. Very importunate he was in this matter when he laid hold on the skirt of his mantle to detain him (Sa1 15:27), not that he cared for Samuel, but he feared that if Samuel forsook him the people would do so too. Many seem zealously affected to good ministers and good people only for the sake of their own interest and reputation, while in heart they hate them. But his expression was very gross when he said (Sa1 15:30), I have sinned, yet honour me, I pray thee, before my people. Is this the language of a penitent? No, but the contrary: "I have sinned, shame me now, for to me belongs shame, and no man can loathe me so much as I loathe myself." Yet how often do we meet with the copies of this hypocrisy of Saul! It is very common for those who are convicted of sin to show themselves very solicitous to be honoured before the people. Whereas he that has lost the honour of an innocent can pretend to no other than that of a penitent, and it is the honour of a penitent to take shame to himself. II. How little he got by these thin shows of repentance. What point did he gain by them? 1. Samuel repeated the sentence passed upon him, so far was he from giving any hopes of the repeal of it, Sa1 15:26, the same with Sa1 15:23. He that covers his sins shall never prosper, Pro 28:13. Samuel refused to turn back with him, but turned about to go away, Sa1 15:27. As the thing appeared to him upon the first view, he thought it altogether unfit for him so far to countenance one whom God had rejected as to join with him in giving thanks to God for a victory which was made to serve rather Saul's covetousness than God's glory. Yet afterwards he did turn again with him (Sa1 15:31), upon further thoughts, and probably by divine direction, either to prevent a mutiny among the people or perhaps not to do honour to Saul (for, though Saul worshipped the Lord, Sa1 15:31, it is not said Samuel presided in that worship), but to do justice on Agag, Sa1 15:32. 2. He illustrated the sentence by a sign, which Saul himself, by his rudeness, gave occasion for. When Samuel was turning from him he tore his clothes to detain him (Sa1 15:27), so loth was he to part with the prophet; but Samuel put a construction upon this accident which none but a prophet could do. He made it to signify the rending of the kingdom from him (Sa1 15:28), and that, like this, was his own doing. "He hath rent it from thee, and given it to a neighbour better than thou," namely, to David, who afterwards, upon occasion, cut off the skirt of Saul's robe (Sa1 24:4), upon which Saul said (Sa1 24:20), I know that thou shalt surely be king, perhaps remembering this sign, the tearing of the skirt of Samuel's mantle. 3. He ratified it by a solemn declaration of its being irreversible (Sa1 15:29): The Strength of Israel will not lie. The Eternity or Victory of Israel, so some read it; the holy One, so the Arabic; the most noble One, so the Syriac; the triumphant King of Israel, so bishop Patrick. "He is determined to depose thee, and he will not change his purpose. He is not a man that should repent." Men are fickle and alter their minds, feeble and cannot effect their purposes; something happens which they could not foresee, by which their measures are broken. But with God it is not so. God has sometimes repented of the evil which he thought to have done, repentance was hidden from Saul, and therefore hidden from God's eyes.

Here, I. Saul renews his pursuit of David, Sa1 24:1, Sa1 24:2. No sooner had he come home safely from chasing the Philistines, in which it should seem he had good success, than he enquired after David to do him a mischief, and resolved to have another thrust at him, as if he had been delivered to do all these abominations, Jer 7:10. By the frequent incursions of the Philistines, he might have seen how necessary it was to recall David from his banishment and restore him to his place in the army again; but so far is he from doing this that now more than ever he is exasperated against him, and, hearing that he is in the wilderness of En-gedi, he draws out 3000 choice men, and goes with them at his feet in pursuit of him upon the rocks of the wild goats, where, one would think, David should not have been envied a habitation nor Saul desirous of disturbing him; for what harm could he fear from one who was no better accommodated? But it is not enough for Saul that David is thus cooped up; he cannot be easy while he is alive. II. Providence brings Saul alone into the same cave wherein David and his men had hidden themselves, Sa1 24:3. In those countries there were very large caves in the sides of the rocks or mountains, partly natural, but probably much enlarged by art for the sheltering of sheep from the heat of the sun; hence we read of places where the flocks did rest at noon (Sol 1:7), and this cave seems to be spoken of as one of the sheep-cotes. In the sides of this cave David and his men remained, perhaps not all his men, the whole 600, but only some few of his particular friends, the rest being disposed of in similar retirements. Saul, passing by, turned in himself alone, not in search of David (for, supposing him to be an aspiring ambitious man, he thought to find him rather climbing with the wild goats upon the rocks than retiring with the sheep into a cave), but thither he turned aside to cover his feet, that is, to sleep awhile, it being a cool and quiet place, and very refreshing in the heat of the day; probably he ordered his attendants to march before, reserving only a very few to wait for him at the mouth of the cave. Some by the covering of the feet understand the easing of nature, and think that this was Saul's errand into the cave: but the former interpretation is more probable. III. David's servants stir him up to kill Saul now that he has so fair an opportunity to do it, Sa1 24:4. They reminded him that this was the day which he had long looked for, and of which God had spoken to him in general when he was anointed to the kingdom, which should put a period to his troubles and open the passage to his advancement. Saul now lay at his mercy, and it was easy to imagine how little mercy he would find with Saul and therefore what little reason he had to show mercy to him. "By all means" (say his servants) "give him the fatal blow now." See how apt we are to misunderstand, 1. The promises of God. God had assured David that he would deliver him from Saul, and his men interpret this as a warrant to destroy Saul. 2. The providences of God. Because it was now in his power to kill him, they concluded he might lawfully do it. IV. David cut off the skirt of his robe, but soon repented that he had done this: His heart smote him for it (Sa1 24:5); though it did Saul no real hurt, and served David for a proof that it was in his power to have killed him (Sa1 24:11), yet, because it was an affront to Saul's royal dignity, he wished he had not done it. Note, It is a good thing to have a heart within us smiting us for sins that seem little; it is a sign that conscience is awake and tender, and will be the means of preventing greater sins. V. He reasons strongly both with himself and with his servants against doing Saul any hurt. 1. He reasons with himself (Sa1 24:6): The Lord forbid that I should do this thing. Note, Sin is a thing which it becomes us to startle at, and to resist the temptations to, not only with resolution, but with a holy indignation. He considered Saul now, not as his enemy, and the only person that stood in the way of his preferment (for then he would be induced to hearken to the temptation), but as God's anointed (that is, the person whom God had appointed to reign as long as he lived, and who, as such, was under the particular protection of the divine law), and as his master, to whom he was obliged to be faithful. Let servants and subjects learn hence to be dutiful and loyal, whatever hardships are put upon them, Pe1 2:18. 2. He reasons with his servants: He suffered them not to rise against Saul, Sa1 24:7. He would not only not do this evil thing himself, but he would not suffer those about him to do it. Thus did he render good for evil to him from whom he had received evil for good, and was herein both a type of Christ, who saved his persecutors, and an example to all Christians not to be overcome of evil, but to overcome evil with good. VI. He followed Saul out of the cave, and, though he would not take the opportunity to slay him, yet he wisely took the opportunity, if possible, to slay his enmity, by convincing him that he was not such a man as he took him for. 1. Even in showing his head now he testified that he had an honourable opinion of Saul. He had too much reason to believe that, let him say what he would, Saul would immediately be the death of him as soon as he saw him, and yet he bravely lays aside that jealousy, and thinks Saul so much a man of sense as to hear his reasoning when he had so much to say in his own vindication and such fresh and sensible proofs to give of his own integrity. 2. His behaviour was very respectful: He stooped with his face to the earth, and bowed himself, giving honour to whom honour was due, and teaching us to order ourselves lowly and reverently to all our superiors, even to those that have been most injurious to us.

the men of David said . . . Behold the day of which the Lord said unto thee, Behold, I will deliver thine enemy into thine hand--God had never made any promise of delivering Saul into David's hand; but, from the general and repeated promises of the kingdom to him, they concluded that the king's death was to be effected by taking advantage of some such opportunity as the present. David steadily opposed the urgent instigations of his followers to put an end to his and their troubles by the death of their persecutor (a revengeful heart would have followed their advice, but David rather wished to overcome evil with good, and heap coals of fire upon his head); he, however, cut off a fragment from the skirt of the royal robe. It is easy to imagine how this dialogue could be carried on and David's approach to the king's person could have been effected without arousing suspicion. The bustle and noise of Saul's military men and their beasts, the number of cells or divisions in these immense caverns (and some of them far interior) being enveloped in darkness, while every movement could be seen at the cave's mouth--the probability that the garment David cut from might have been a loose or upper cloak lying on the ground, and that Saul might have been asleep--these facts and presumptions will be sufficient to account for the incidents detailed.

We have here David's warm and pathetic speech to Saul, wherein he endeavours to convince him that he did him a great deal of wrong in persecuting him thus and to persuade him therefore to be reconciled. I. He calls him father (Sa1 24:11), for he was not only, as king, the father of his country, but he was, in particular, his father-in-law. From a father one may expect compassion and a favourable opinion. For a prince to seek the ruin of any of his good subjects is as unnatural as for a father to seek the ruin of his own children. II. He lays the blame of his rage against him upon his evil counsellors: Wherefore hearest thou men's words? Sa1 24:9. It is a piece of respect due to crowned heads, if they do amiss, to charge it upon those about them, who either advised them to it or should have advised them against it. David had reason enough to think that Saul persecuted him purely from his own envy and malice, yet he courteously supposes that others put him on to do it, and made him believe that David was his enemy and sought his hurt. Satan, the great accuser of the brethren, has his agents in all places, and particularly in the courts of those princes that encourage them and give ear to them, who make it their business to represent the people of God as enemies to Caesar and hurtful to kings and provinces, that, being thus dressed up in bear-skins, they may "be baited." III. He solemnly protests his own innocence, and that he is far from designing any hurt or mischief to Saul: "There is neither evil nor transgression in my hand, Sa1 24:11. I am not chargeable with any crime, nor conscious of any guilt, and, had I a window in my breast, thou mightest through it see the sincerity of my heart in this protestation: I have not sinned against thee (however I have sinned against God), yet thou huntest my soul," that is, "my life." Perhaps it was about this time that David penned the seventh psalm, concerning the affair of Cush the Benjamite (that is, Saul, as some think), wherein he thus appeals to God (Sa1 24:3-5): If there be iniquity in my hands, then let the enemy persecute my soul and take it, putting in a parenthesis, with reference to the story of this chapter, Yea, I have delivered him that without cause is my enemy. IV. He produces undeniable evidence to prove the falsehood of the suggestion upon which Saul's malice against him was grounded. David was charged with seeking Saul's hurt: "See," says he, "yea, see the skirt of thy robe, Sa1 24:11. Let this be a witness for me, and an unexceptionable witness it is; had that been true of which I am accused, I should now have had thy head in my hand and not the skirt of thy robe, for I could as easily have cut off that as this." To corroborate this evidence he shows him, 1. That God's providence had given him opportunity to do it: The lord delivered thee, very surprisingly, to day into my hand, whence many a one would have gathered an intimation that it was the will of God he should now give the determining blow to him whose neck lay so fair for it. When Saul had but a very small advantage against David he cried out, God has delivered him into my hand (Sa1 23:7), and resolved to make the best of that advantage; but David did not so. 2. That his counsellors and those about him had earnestly besought him to do it: Some bade me kill thee. He had blamed Saul for hearkening to men's words and justly; "for," says he, "if I had done so, thou wouldest not have been alive now." 3. That it was upon a good principle that he refused to do it; not because Saul's attendants were at hand, who, it may be, would have avenged his death; no, it was not by the fear of them, but by the fear of God, that he was restrained from it. "He is my lord, and the Lord's anointed, whom I ought to protect, and to whom I owe faith and allegiance, and therefore I said, I will not touch a hair of his head." Such a happy command he had of himself that his nature, in the midst of the greatest provocation, was not suffered to rebel against his principles. V. He declares it to be his fixed resolution never to be his own avenger: "The Lord avenge me of thee, that is, deliver me out of thy hand; but, whatever comes of it, my hand shall not be upon thee" (Sa1 24:12), and again (Sa1 24:13), for saith the proverb of the ancients, Wickedness proceedeth from the wicked. The wisdom of the ancients is transmitted to posterity by their proverbial sayings. Many such we receive by tradition from our fathers; and the counsels of common persons are very much directed by this, "As the old saying is." Here is one that was in use in David's time: Wickedness proceedeth from the wicked, that is, 1. Men's own iniquity will ruin them at last, so some understand it. Forward furious men will cut their own throats with their own knives. Give them rope enough, and they will hang themselves. In this sense it comes in very fitly as a reason why his hand should not be upon him. 2. Bad men will do bad things; according as men's principles and dispositions are, so will their actions be. This also agrees very well with the connexion. If David had been a wicked man, as he was represented, he would have done this wicked thing; but he durst not, because of the fear of God. Or thus: Whatever injuries bad men do us (which we are not to wonder at; he that lies among thorns must expect to be scratched), yet we must not return them; never render railing for railing. Though wickedness proceed from the wicked, yet let it not therefore proceed from us by way of retaliation. Though the dog bark at the sheep, the sheep does not bark at the dog. See Isa 32:6-8. VI. He endeavours to convince Saul that as it was a bad thing, so it was a mean thing, for him to give chase to such an inconsiderable person as he was (Sa1 24:14): Whom does the king of Israel pursue with all this care and force? A dead dog; a flea; one flea, so it is in the Hebrew. It is below so great a king to enter the lists with one that is so unequal a match for him, one of his own servants, bred a poor shepherd, now an exile, neither able nor willing to make any resistance. To conquer him would not be to his honour, to attempt it was his disparagement. If Saul would consult his own reputation, he would slight such an enemy (supposing he were really his enemy) and would think himself in no danger from him. David was so far from aspiring that he was, in his own account, as a dead dog. Mephibosheth thus calls himself, Sa2 9:8. This humble language would have wrought upon Saul if he had had any spark of generosity in him. Satis est prostrsse leoni - Enough for the lion that he has laid his victim low. What credit would it be to Saul to trample upon a dead dog? What pleasure could it be to him to hunt a flea, a single flea, which (as some have observed), if it be sought, is not easily found, if it be found, is not easily caught, and, if it be caught, is a poor prize, especially for a prince. Aquila non captat muscas - The eagle does not dart upon flies. David thinks Saul had no more reason to fear him than to fear a flea-bite. VII. He once and again appeals to God as the righteous Judge (Sa1 24:12 and Sa1 24:15): The Lord judge between me and thee. Note, The justice of God is the refuge and comfort of oppressed innocence. If men wrong us, God will right us, at furthest, in the judgment of the great day. With him David leaves his cause, and so rests satisfied, waiting his time to appear for him.

David . . . sent out spies . . . and David arose, and came to the place where Saul had pitched--Having obtained certain information of the locality, he seems, accompanied by his nephew (Sa1 26:6), to have hid himself, perhaps disguised, in a neighboring wood, or hill, on the skirts of the royal camp towards night, and waited to approach it under covert of the darkness.

When David's project of fathering the child upon Uriah himself failed, so that, in process of time, Uriah would certainly know the wrong that had been done him, to prevent the fruits of his revenge, the devil put it into David's heart to take him off, and then neither he nor Bath-sheba would be in any danger (what prosecution could there be when there was no prosecutor?), suggesting further that, when Uriah was out of the way, Bath-sheba might, if he pleased, be his own for ever. Adulteries have often occasioned murders, and one wickedness must be covered and secured with another. The beginnings of sin are therefore to be dreaded; for who knows where they will end? It is resolved in David's breast (which one would think could never possibly have harboured so vile a thought) that Uriah must die. That innocent, valiant, gallant man, who was ready to die for his prince's honour, must die by his prince's hand. David has sinned, and Bath-sheba has sinned, and both against him, and therefore he must die; David determines he must. Is this the man whose heart smote him because he had cut off Saul's skirt? Quantum mutatus ab illo! - But ah, how changed! Is this he that executed judgment and justice to all his people? How can he now do so unjust a thing? See how fleshly lusts war against the soul, and what devastations they make in that war; how they blink the eyes, harden the heart, sear the conscience, and deprive men of all sense of honour and justice. Whoso committeth adultery with a woman lacketh understanding and quite loses it; he that doth it destroys his own soul, Pro 6:32. But, as the eye of the adulterer, so the hand of the murderer seeks concealment, Job 24:14, Job 24:15. Works of darkness hate the light. When David bravely slew Goliath it was done publicly, and he gloried in it; but, when he basely slew Uriah, it must be done clandestinely, for he is ashamed of it, and well he may. Who would do a thing that he dare not own? The devil, having as a poisonous serpent, put it into David's heart to murder Uriah, as a subtle serpent he puts it into his head how to do it. Not as Absalom slew Amnon, by commanding his servants to assassinate him, nor as Ahab slew Naboth by suborning witnesses to accuse him, but by exposing him to the enemy, a way of doing it which, perhaps, would not seem so odious to conscience and the world, because soldiers expose themselves of course. If Uriah had not been in that dangerous post, another must; he has (as we say) a chance for his life; if he fight stoutly, he may perhaps come off; and, if he die, it is in the field of honour, where a soldier would choose to die; and yet all this will not save it from being a wilful murder, of malice prepense. I. Orders are sent to Joab to set Uriah in the front of the hottest battle, and then to desert him, and abandon him to the enemy, Sa2 11:14, Sa2 11:15. This was David's project to take off Uriah, and it succeeded, as he designed. Many were the aggravations of this murder. 1. It was deliberate. He took time to consider of it; and though he had time to consider of it, for he wrote a letter about it, and though he had time to have countermanded the order afterwards before it could be put in execution, yet he persisted in it. 2. He sent the letter by Uriah himself, than which nothing could be more base and barbarous, to make him accessory to his own death. And what a paradox was it that he could bear such a malice against him in whom yet he could repose such a confidence as that he would carry letters which he must not know the purport of. 3. Advantage must be taken of Uriah's own courage and zeal for his king and country, which deserve the greatest praise and recompence, to betray him the more easily to his fate. If he had not been forward to expose himself, perhaps he was a man of such importance that Joab could not have exposed him; and that this noble fire should be designedly turned upon himself was a most detestable instance of ingratitude. 4. Many must be involved in the guilt. Joab, the general, to whom the blood of his soldiers, especially the worthies, ought to be precious, must do it; he, and all that retire from Uriah when they ought in conscience to support and second him, become guilty of his death. 5. Uriah cannot thus die alone: the party he commands is in danger of being cut off with him; and it proved so: some of the people, even the servants of David (so they are called, to aggravate David's sin in being so prodigal of their lives), fell with him, Sa2 11:17. Nay, this wilful misconduct by which Uriah must be betrayed might be of fatal consequence to the whole army, and might oblige them to raise the siege. 6. It will be the triumph and joy of the Ammonites, the sworn enemies of God and Israel; it will gratify them exceedingly. David prayed for himself, that he might not fall into the hands of man, nor flee from his enemies (Sa2 24:13, Sa2 24:14); yet he sells his servant Uriah to the Ammonites, and not for any iniquity in his hand. II. Joab executes these orders. In the next assault that is made upon the city Uriah has the most dangerous post assigned him, is encouraged to hope that if he be repulsed by the besieged he shall be relieved by Joab, in dependence on which he marches on with resolution, but, succours not coming on, the service proves too hot, and he is slain in it, Sa2 11:16, Sa2 11:17. It was strange that Joab would do such a thing merely upon a letter, without knowing the reason. But, 1. Perhaps he supposed Uriah had been guilty of some great crime, to enquire into which David had sent for him, and that, because he would not punish him openly, he took this course with him to put him to death. 2. Joab had been guilty of blood, and we may suppose it pleased him very well to see David himself falling into the same guilt, and he was willing enough to serve him in it, that he might continue to be favourable to him. It is common for those who have done ill themselves to desire to be countenanced therein by others doing ill likewise, especially by the sins of those that are eminent in the profession of religion. Or, perhaps, David knew that Joab had a pique against Uriah, and would gladly be avenged on him; otherwise Joab, when he saw cause, knew how to dispute the king's orders, as Sa2 19:5; Sa2 24:3. III. He sends an account of it to David. An express is despatched away immediately with a report of this last disgrace and loss which they had sustained, Sa2 11:18. And, to disguise the affair, 1. He supposes that David would appear to be angry at his bad conduct, would ask why they came so near the wall (Sa2 11:20), did they not know that Abimelech lost his life by doing do? Sa2 11:21. We had the story (Jdg 9:53), which book, it is likely, was published as a part of the sacred history in Samuel's time; and (be it noted to their praise, and for imitation) even the soldiers were conversant with their bibles, and could readily quote the scripture-story, and make use of it for admonition to themselves not to run upon the same attempts which they found had been fatal. 2. He slyly orders the messenger to soothe it with telling him that Uriah the Hittite was dead also, which gave too broad an intimation to the messenger, and by him to others, that David would be secretly pleased to hear that; for murder will out. And, when men do such base things, they must expect to be bantered and upbraided with them, even by their inferiors. The messenger delivered his message agreeably to orders, Sa2 11:22-24. He makes the besieged to sally out first upon the besiegers (they came out unto us into the field), represents the besiegers as doing their part with great bravery (we were upon them even to the entering of the gate - we forced them to retire into the city with precipitation), and so concludes with a slight mention of the slaughter made among them by some shot from the wall: Some of the king's servants are dead, and particularly Uriah the Hittite, an officer of note, stood first in the list of the slain. IV. David receives the account with a secret satisfaction, Sa2 11:25. Let not Joab be displeased, for David is not. He blames not his conduct, nor thinks they did wrong in approaching so near the wall; all is well now that Uriah is put out of the way. This point being gained, he can make light of the loss, and turn it off easily with an excuse: The sword devours one as well as another; it was a chance of war, nothing more common. He orders Joab to make the battle more strong next time, while he, by his sin, was weakening it, and provoking God to blast the undertaking. V. He marries the widow in a little time. She submitted to the ceremony of mourning for her husband as short a time as custom would admit (Sa2 11:26), and then David took her to his house as his wife, and she bore him a son. Uriah's revenge was prevented by his death, but the birth of the child so soon after the marriage published the crime. Sin will have shame. Yet that was not the worst of it: The thing that David had done displeased the Lord. The whole matter of Uriah (as it is called, Kg1 15:5), the adultery, falsehood, murder, and this marriage at last, it was all displeasing to the Lord. He had pleased himself, but displeased God. Note, God sees and hates sin in his own people. Nay, the nearer any are to God in profession the more displeasing to him their sins are; for in them there is more ingratitude, treachery, and reproach, than in the sins of others. Let none therefore encourage themselves in sin by the example of David; for those that sin as he did will fall under the displeasure of God as he did. Let us therefore stand in awe and sin not, not sin after the similitude of his transgression.

So Sennacherib king of Assyria . . . went and returned--the same way as he came (Kg2 19:33). The route is described (Isa 10:28-32). The early chariot track near Beyrout is on the rocky edge of Lebanon, which is skirted by the ancient Lycus (Nahr-el Kelb). On the perpendicular face of the limestone rock, at different heights, are seen slabs with Assyrian inscriptions, which having been deciphered, are found to contain the name of Sennacherib. Thus, by the preservation of these tablets, the wrath of the Assyrian invaders is made to praise the Lord. dwelt at Nineveh--This statement implies a considerable period of time, and his Annals carry on his history at least five years after his disastrous campaign at Jerusalem. No record of his catastrophe can be found, as the Assyrian practice was to record victories alone. The sculptures give only the sunny side of the picture.