Resultados para: "Son of God"

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

We have here a further account of the first day's work, in which observe, 1. That the first of all visible beings which God created was light; not that by it he himself might see to work (for the darkness and light are both alike to him), but that by it we might see his works and his glory in them, and might work our works while it is day. The works of Satan and his servants are works of darkness; but he that doeth truth, and doeth good, cometh to the light, and coveteth it, that his deeds may be made manifest, Joh 3:21. Light is the great beauty and blessing of the universe. Like the first-born, it does, of all visible beings, most resemble its great Parent in purity and power, brightness and beneficence; it is of great affinity with a spirit, and is next to it; though by it we see other things, and are sure that it is, yet we know not its nature, nor can describe what it is, or by what way the light is parted, Job 38:19, Job 38:24. By the sight of it let us be led to, and assisted in, the believing contemplation of him who is light, infinite and eternal light (Jo1 1:5), and the Father of lights (Jam 1:17), and who dwells in inaccessible light, Ti1 6:16. In the new creation, the first thing wrought in the soul is light: the blessed Spirit captives the will and affections by enlightening the understanding, so coming into the heart by the door, like the good shepherd whose own the sheep are, while sin and Satan, like thieves and robbers, climb up some other way. Those that by sin were darkness by grace become light in the world. 2. That the light was made by the word of God's power. He said, Let there be light; he willed and appointed it, and it was done immediately: there was light, such a copy as exactly answered the original idea in the Eternal Mind. O the power of the word of God! He spoke, and it was done, done really, effectually, and for perpetuity, not in show only, and to serve a present turn, for he commanded, and it stood fast: with him it was dictum, factum - a word, and a world. The world of God (that is, his will and the good pleasure of it) is quick and powerful. Christ is the Word, the essential eternal Word, and by him the light was produced, for in him was light, and he is the true light, the light of the world, Joh 1:9; Joh 9:5. The divine light which shines in sanctified souls is wrought by the power of God, the power of his word and of the Spirit of wisdom and revelation, opening the understanding, scattering the mists of ignorance and mistake, and giving the knowledge of the glory of God in the face of Christ, as at first, God commanded the light to shine out of darkness, Co2 4:6. Darkness would have been perpetually upon the face of fallen man if the Son of God had not come, and given us an understanding, Jo1 5:20. 3. That the light which God willed, when it was produced, he approved of: God saw the light that it was good. It was exactly as he designed it, and it was fit to answer the end for which he designed it. It was useful and profitable; the world, which now is a palace, would have been a dungeon without it. It was amiable and pleasant. Truly the light is sweet (Ecc 11:7); it rejoiceth the heart, Pro 15:30. What God commands he will approve and graciously accept; he will be well pleased with the work of his own hands. That is good indeed which is so in the sight of God, for he sees not as man sees. If the light is good, how good is he that is the fountain of light, from whom we receive it, and to whom we owe all praise for it and all the services we do by it! 4. That God divided the light from the darkness, so put them asunder as that they could never be joined together, or reconciled; for what fellowship has light with darkness? Co2 6:14. And yet he divided time between them, the day for light and the night for darkness, in a constant and regular succession to each other. Though the darkness was now scattered by the light, yet it was not condemned to a perpetual banishment, but takes its turn with the light, and has its place, because it has its use; for, as the light of the morning befriends the business of the day, so the shadows of the evening befriend the repose of the night, and draw the curtains about us, that we may sleep the better. See Job 7:2. God has thus divided time between light and darkness, because he would daily remind us that this is a world of mixtures and changes. In heaven there is perfect and perpetual light, and no darkness at all; in hell, utter darkness, and no gleam of light. In that world between these two there is a great gulf fixed; but, in this world, they are counterchanged, and we pass daily from one to another, that we may learn to expect the like vicissitudes in the providence of God, peace and trouble, joy and sorrow, and may set the one over-against the other, accommodating ourselves to both as we do to the light and darkness, bidding both welcome, and making the best of both. 5. That God divided them from each other by distinguishing names: He called the light day, and the darkness he called night. He gave them names, as the Lord of both; for the day is his, the night also is his, Psa 74:16. He is the Lord of time, and will be so, till day and night shall come to an end, and the stream of time be swallowed up in the ocean of eternity. Let us acknowledge God in the constant succession of day and night, and consecrate both to his honour, by working for him every day and resting in him every night, and meditating in his law day and night. 6. That this was the first day's work, and a good day's work it was. The evening and the morning were the first day. The darkness of the evening was before the light of the morning, that it might serve for a foil to it, to set it off, and make it shine the brighter. This was not only the first day of the world, but the first day of the week. I observe it to the honour of that day, because the new world began on the first day of the week likewise, in the resurrection of Christ, as the light of the world, early in the morning. In him the day-spring from on high has visited the world; and happy are we, for ever happy, if that day-star arise in our hearts.

We have here the second part of the sixth day's work, the creation of man, which we are, in a special manner, concerned to take notice of, that we may know ourselves. Observe, I. That man was made last of all the creatures, that it might not be suspected that he had been, any way, a helper to God in the creation of the world: that question must be for ever humbling and mortifying to him, Where wast thou, or any of thy kind, when I laid the foundations of the earth? Job 38:4. Yet it was both an honour and a favour to him that he was made last: an honour, for the method of the creation was to advance from that which was less perfect to that which was more so; and a favour, for it was not fit he should be lodged in the palace designed for him till it was completely fitted up and furnished for his reception. Man, as soon as he was made, had the whole visible creation before him, both to contemplate and to take the comfort of. Man was made the same day that the beasts were, because his body was made of the same earth with theirs; and, while he is in the body, he inhabits the same earth with them. God forbid that by indulging the body and the desires of it we should make ourselves like the beasts that perish! II. That man's creation was a more signal and immediate act of divine wisdom and power than that of the other creatures. The narrative of it is introduced with something of solemnity, and a manifest distinction from the rest. Hitherto, it had been said, "Let there be light," and "Let there be a firmament," and "Let the earth, or waters, bring forth" such a thing; but now the word of command is turned into a word of consultation, "Let us make man, for whose sake the rest of the creatures were made: this is a work we must take into our own hands." In the former he speaks as one having authority, in this as one having affection; for his delights were with the sons of men, Pro 8:31. It should seem as if this were the work which he longed to be at; as if he had said, "Having at last settled the preliminaries, let us now apply ourselves to the business, Let us make man." Man was to be a creature different from all that had been hitherto made. Flesh and spirit, heaven and earth, must be put together in him, and he must be allied to both worlds. And therefore God himself not only undertakes to make him, but is pleased so to express himself as if he called a council to consider of the making of him: Let us make man. The three persons of the Trinity, Father, Son, and Holy Ghost, consult about it and concur in it, because man, when he was made, was to be dedicated and devoted to Father, Son and Holy Ghost. Into that great name we are, with good reason, baptized, for to that great name we owe our being. Let him rule man who said, Let us make man. III. That man was made in God's image and after his likeness, two words to express the same thing and making each other the more expressive; image and likeness denote the likest image, the nearest resemblance of any of the visible creatures. Man was not made in the likeness of any creature that went before him, but in the likeness of his Creator; yet still between God and man there is an infinite distance. Christ only is the express image of God's person, as the Son of his Father, having the same nature. It is only some of God's honour that is put upon man, who is God's image only as the shadow in the glass, or the king's impress upon the coin. God's image upon man consists in these three things: - 1. In his nature and constitution, not those of his body (for God has not a body), but those of his soul. This honour indeed God has put upon the body of man, that the Word was made flesh, the Son of God was clothed with a body like ours and will shortly clothe ours with a glory like that of his. And this we may safely say, That he by whom God made the worlds, not only the great world, but man the little world, formed the human body, at the first, according to the platform he designed for himself in the fulness of time. But it is the soul, the great soul, of man, that does especially bear God's image. The soul is a spirit, an intelligent immortal spirit, an influencing active spirit, herein resembling God, the Father of Spirits, and the soul of the world. The spirit of man is the candle of the Lord. The soul of man, considered in its three noble faculties, understanding, will, and active power, is perhaps the brightest clearest looking-glass in nature, wherein to see God. 2. In his place and authority: Let us make man in our image, and let him have dominion. As he has the government of the inferior creatures, he is, as it were, God's representative, or viceroy, upon earth; they are not capable of fearing and serving God, therefore God has appointed them to fear and serve man. Yet his government of himself by the freedom of his will has in it more of God's image than his government of the creatures. 3. In his purity and rectitude. God's image upon man consists in knowledge, righteousness, and true holiness, Eph 4:24; Col 3:10. He was upright, Ecc 7:29. He had an habitual conformity of all his natural powers to the whole will of God. His understanding saw divine things clearly and truly, and there were no errors nor mistakes in his knowledge. His will complied readily and universally with the will of God, without reluctancy or resistance. His affections were all regular, and he had no inordinate appetites or passions. His thoughts were easily brought and fixed to the best subjects, and there was no vanity nor ungovernableness in them. All the inferior powers were subject to the dictates and directions of the superior, without any mutiny or rebellion. Thus holy, thus happy, were our first parents, in having the image of God upon them. And this honour, put upon man at first, is a good reason why we should not speak ill one of another (Jam 3:9), nor do ill one to another (Gen 9:6), and a good reason why we should not debase ourselves to the service of sin, and why we should devote ourselves to God's service. But how art thou fallen, O son of the morning! How is this image of God upon man defaced! How small are the remains of it, and how great the ruins of it! The Lord renew it upon our souls by his sanctifying grace! IV. That man was made male and female, and blessed with the blessing of fruitfulness and increase. God said, Let us make man, and immediately it follows, So God created man; he performed what he resolved. With us saying and doing are two things; but they are not so with God. He created him male and female, Adam and Eve - Adam first, out of earth, and Eve out of his side, ch. 2. It should seem that of the rest of the creatures God made many couples, but of man did not he make one? (Mal 2:15), though he had the residue of the Spirit, whence Christ gathers an argument against divorce, Mat 19:4, Mat 19:5. Our first father, Adam, was confined to one wife; and, if he had put her away, there was no other for him to marry, which plainly intimated that the bond of marriage was not to be dissolved at pleasure. Angels were not made male and female, for they were not to propagate their kind (Luk 20:34-36); but man was made so, that the nature might be propagated and the race continued. Fires and candles, the luminaries of this lower world, because they waste, and go out, have a power to light more; but it is not so with the lights of heaven: stars do not kindle stars. God made but one male and one female, that all the nations of men might know themselves to be made of one blood, descendants from one common stock, and might thereby be induced to love one another. God, having made them capable of transmitting the nature they had received, said to them, Be fruitful, and multiply, and replenish the earth. Here he gave them, 1. A large inheritance: Replenish the earth; it is this that is bestowed upon the children of men. They were made to dwell upon the face of all the earth, Act 17:26. This is the place in which God has set man to be the servant of his providence in the government of the inferior creatures, and, as it were, the intelligence of this orb; to be the receiver of God's bounty, which other creatures live upon, but do not know it; to be likewise the collector of his praises in this lower world, and to pay them into the exchequer above (Psa 145:10); and, lastly, to be a probationer for a better state. 2. A numerous lasting family, to enjoy this inheritance, pronouncing a blessing upon them, in virtue of which their posterity should extend to the utmost corners of the earth and continue to the utmost period of time. Fruitfulness and increase depend upon the blessing of God: Obed-edom had eight sons, for God blessed him, Ch1 26:5. It is owing to this blessing, which God commanded at first, that the race of mankind is still in being, and that as one generation passeth away another cometh. V. That God gave to man, when he had made him, a dominion over the inferior creatures, over the fish of the sea and over the fowl of the air. Though man provides for neither, he has power over both, much more over every living thing that moveth upon the earth, which are more under his care and within his reach. God designed hereby to put an honour upon man, that he might find himself the more strongly obliged to bring honour to his Maker. This dominion is very much diminished and lost by the fall; yet God's providence continues so much of it to the children of men as is necessary to the safety and support of their lives, and God's grace has given to the saints a new and better title to the creature than that which was forfeited by sin; for all is ours if we are Christ's, Co1 3:22.

We have here Noah distinguished from the rest of the world, and a peculiar mark of honour put upon him. 1. When God was displeased with the rest of the world, he favoured Noah: But Noah found grace in the eyes of the Lord, Gen 6:8. This vindicates God's justice in his displeasure against the world, and shows that he had strictly examined the character of every person in it before he pronounced it universally corrupt; for, there being one good man, he found him out, and smiled upon him. It also magnifies his grace towards Noah that he was made a vessel of God's mercy when all mankind besides had become the generation of his wrath: distinguishing favours bring under peculiarly strong obligations. Probably Noah did not find favour in the eyes of men; they hated and persecuted him, because both by his life and preaching he condemned the world. But he found grace in the eyes of the Lord, and this was honour and comfort enough. God made more account of Noah than of all the world besides, and this made him greater and more truly honourable than all the giants that were in those days, who became mighty men and men of renown. Let this be the summit of our ambition, to find grace in the eyes of the Lord; herein let us labour, that, present or absent, we may be accepted of him, Co2 5:9. Those are highly favoured whom God favours. 2. When the rest of the world was corrupt and wicked, Noah kept his integrity: These are the generations of Noah (this is the account we have to give of him), Noah was a just man, Gen 6:9. This character of Noah comes in here either, (1.) As the reason of God's favour to him; his singular piety qualified him for singular tokens of God's loving-kindness. Those that would find grace in the eyes of the Lord must be as Noah was and do as Noah did; God loves those that love him: or, (2.) As the effect of God's favour to him. It was God's good-will to him that produced this good work in him. He was a very good man, but he was no better than the grace of God made him, Co1 15:10. Now observe his character. [1.] He was a just man, that is, justified before God by faith in the promised seed; for he was an heir of the righteousness which is by faith, Heb 11:7. he was sanctified, and had right principles and dispositions implanted in him; and he was righteous in his conversation, one that made conscience of rendering to all their due, to God his due and to men theirs. Note, None but a downright honest man can find favour with God. That conversation which will be pleasing to God must be governed by simplicity and godly sincerity, not by fleshly wisdom, Co2 1:12. God has sometimes chosen the foolish things of the world, but he never chose the knavish things of it. [2.] He was perfect, not with a sinless perfection, but a perfection of sincerity; and it is well for us that by virtue of the covenant of grace, upon the score of Christ's righteousness, sincerity is accepted as our gospel perfection. [3.] He walked with God, as Enoch had done before him. He was not only honest, but devout; he walked, that is, he acted with God, as one always under his eye. He lived a life of communion with God; it was his constant care to conform himself to the will of God, to please him, and to approve himself to him. Note, God looks down upon those with an eye of favour who sincerely look up to him with an eye of faith. But, [4.] That which crowns his character is that thus he was, and thus he did, in his generation, in that corrupt degenerate age in which his lot was cast. It is easy to be religious when religion is in fashion; but it is an evidence of strong faith and resolution to swim against a stream to heaven, and to appear for God when no one else appears for him: so Noah did, and it is upon record, to his immortal honour.

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

The appearance of God to Abraham seems to have had in it more of freedom and familiarity, and less of grandeur and majesty, than those we have hitherto read of; and therefore more resembles that great visit which, in the fullness of time, the Son of God was to make to the world, when the Word would be flesh, and appear as one of us. Observe here, I. How Abraham expected strangers, and how richly his expectations were answered (Gen 18:1): He sat in the tent-door, in the heat of the day; not so much to repose or divert himself as to seek an opportunity of doing good, by giving entertainment to strangers and travellers, there being perhaps no inns to accommodate them. Note, 1. We are likely to have the most comfort of those good works to which we are most free and forward. 2. God graciously visits those in whom he has first raised the expectation of him, and manifests himself to those that wait for him. When Abraham was thus sitting, he saw three men coming towards him. These three men were three spiritual heavenly beings, now assuming human bodies, that they might be visible to Abraham, and conversable with him. Some think that they were all created angels, others that one of them was the Son of God, the angel of the covenant, whom Abraham distinguished from the rest (Gen 18:3), and who is called Jehovah, Gen 18:13. The apostle improves this for the encouragement of hospitality, Heb 13:2. Those that have been forward to entertain strangers have entertained angels, to their unspeakable honour and satisfaction. Where, upon a prudent and impartial judgment, we see no cause to suspect ill, charity teaches us to hope well and to show kindness accordingly. It is better to feed five drones, or wasps, than to starve one bee. II. How Abraham entertained those strangers, and how kindly his entertainment was accepted. The Holy Ghost takes particular notice of the very free and affectionate welcome Abraham gave to the strangers. 1. He was very complaisant and respectful to them. Forgetting his age and gravity, he ran to meet them in the most obliging manner, and with all due courtesy bowed himself towards the ground, though as yet he knew nothing of them but that they appeared graceful respectable men. Note, Religion does not destroy, but improve, good manners, and teaches us to honour all men. Decent civility is a great ornament to piety. 2. He was very earnest and importunate for their stay, and took it as a great favour, Gen 18:3, Gen 18:4. Note, (1.) It becomes those whom God has blessed with plenty to be liberal and open-hearted in their entertainments, according to their ability, and (not in compliment, but cordially) to bid their friends welcome. We should take a pleasure in showing kindness to any; for both God and man love a cheerful giver. Who would eat the bread of him that has an evil eye? Pro 23:6, Pro 23:7. (2.) Those that would have communion with God must earnestly desire it and pray for it. God is a guest worth entertaining. 3. His entertainment, though it was very free, was yet plain and homely, and there was nothing in it of the gaiety and niceness of our times. His dining-room was an arbour under a tree; no rich table-linen, no side-board set with plate. His feast was a joint or two of veal, and some cakes baked on the hearth, and both hastily dressed up. Here were no dainties, no varieties, no forced-meats, no sweet-meats, but good, plain, wholesome food, though Abraham was very rich and his guests were very honourable. Note, We ought not to be curious in our diet. Let us be thankful for food convenient, though it be homely and common; and not be desirous of dainties, for they are deceitful meat to those that love them and set their hearts upon them. 4. He and his wife were both of them very attentive and busy, in accommodating their guests with the best they had. Sarah herself is cook and baker; Abraham runs to fetch the calf, brings out the milk and butter, and thinks it not below him to wait at table, that he might show how heartily welcome his guests were. Note, (1.) Those that have real merit need not take state upon them, nor are their prudent condescensions any disparagement to them. (2.) Hearty friendship will stoop to any thing but sin. Christ himself has taught us to wash one another's feet, in humble love. Those that thus abase themselves shall be exalted. Here Abraham's faith showed itself in good works; and so must ours, else it is dead, Jam 2:21, Jam 2:26. The father of the faithful was famous for charity, and generosity, and good house-keeping; and we must learn of him to do good and to communicate. Job did not eat his morsel alone, Job 31:17.

Three gracious promises are here made to Israel, to engage them to their duty and encourage them in it; and each of the promises has some needful precepts and cautions joined to it. I. It is here promised that they should be guided and kept in their way through the wilderness to the land of promise: Behold, I send an angel before thee (Exo 23:20), my angel (Exo 23:23), a created angel, say some, a minister of God's providence, employed in conducting and protecting the camp of Israel; that it might appear that God took a particular care of them, he appointed one of his chief servants to make it his business to attend them, and see that they wanted for nothing. Others suppose it to be the Son of God, the angel of the covenant; for the Israelites in the wilderness are said to tempt Christ; and we may as well suppose him God's messenger, and the church's Redeemer, before his incarnation, as the Lamb slain from the foundation of the world. And we may the rather think he was pleased to undertake the deliverance and guidance of Israel because they were typical of his great undertaking. It is promised that this blessed angel should keep them in the way, though it lay through a wilderness first, and afterwards through their enemies' country; thus God's spiritual Israel shall be kept through the wilderness of this earth, and from the insults of the gates of hell. It is also promised that he should bring them into the place which God had not only designed but prepared for them: and thus Christ has prepared a place for his followers, and will preserve them to it, for he is faithful to him that appointed him. The precept joined with this promise is that they be observant of, and obedient to, this angel whom God would send before them (Exo 23:21): "Beware of him, and obey his voice in every thing; provoke him not in any thing, for it is at your peril if you do, he will visit your iniquity." Note, 1. Christ is the author of salvation to those only that obey him. The word of command is Hear you him, Mat 17:5. Observe what he hath commanded, Mat 28:20. 2. Our necessary dependence upon the divine power and goodness should awe us into obedience. We do well to take heed of provoking our protector and benefactor, because if our defence depart from us, and the streams of his goodness be cut off, we are undone. Therefore, "Beware of him, and carry it towards him with all possible reverence and caution. Fear the Lord, and his goodness." 3. Christ will be faithful to those who are faithful to him, and will espouse their cause who adhere to his: I will be an adversary to thine adversaries, Exo 23:22. The league shall be offensive and defensive, like that with Abraham, I will bless him that blesseth thee, and curse him that curseth thee. Thus is God pleased to twist his interests and friendships with his people's. II. It is promised that they should have a comfortable settlement in the land of Canaan, which they hoped now (though it proved otherwise) within a few months to be in the possession of, Exo 23:24-26. Observe, 1. How reasonable the conditions of this promise are - only that they should serve their own God, who was indeed the only true God, and not the gods of the nations, which were no gods at all, and which they had no reason at all to have any respect for. They must not only not worship their gods, but they must utterly overthrow them, in token of their great abhorrence of idolatry, their resolution never to worship idols themselves, and their care to prevent any other from worshipping them; as the converted conjurors burnt their books, Act 19:19. 2. How rich the particulars of this promise are. (1.) The comfort of their food. He shall bless thy bread and thy water; and God's blessing will make bread and water more refreshing and nourishing than a feast of fat things and wines on the lees without that blessing. (2.) The continuance of their health: "I will take sickness away, either prevent it or remove it. Thy land shall not be visited with epidemical diseases, which are very dreadful, and sometimes have laid countries waste." (3.) The increase of their wealth. Their cattle should not be barren, nor cast their young, which is mentioned as an instance of prosperity, Job 21:10. (4.) The prolonging of their lives to old age: "The number of thy days I will fulfil, and they shall not be cut off in the midst by untimely deaths." Thus hath godliness the promise of the life that now is. III. It is promised that they should conquer and subdue their enemies, the present occupants of the land of Canaan, who must be driven out to make room for them. This God would do, 1. Effectually by his power (Exo 23:17, Exo 23:18); not so much by the sword and bow of Israel as by the terrors which he would strike into the Canaanites. Though they were so obstinate as not to be willing to submit to Israel, resign their country, and retire elsewhere, which they might have done, yet they were so dispirited that they were not able to stand before them. This completed their ruin; such power had the devil in them that they would resist, but such power had God over them that they could not. I will send my fear before thee; and those that fear will soon flee. Hosts of hornets made way for the hosts of Israel; such mean creatures can God make use of for the chastising of his people's enemies, as in the plagues of Egypt. When God pleases, hornets can drive out Canaanites, as well as lions could, Jos 24:12. 2. He would do it gradually, in wisdom (Exo 23:29, Exo 23:30), not all at once, but by little and little. As the Canaanites had kept possession till Israel had grown into a people, so there should still be some remains of them till Israel should grow so numerous as to replenish the whole. Note, The wisdom of God is to be observed in the gradual advances of the church's interests. It is in real kindness to the church that its enemies are subdued by little and little; for thus we are kept upon our guard, and in a continual dependence upon God. Corruptions are thus driven out of the hearts of God's people; not all at once, but by little and little; the old man is crucified, and therefore dies slowly. God, in his providence, often delays mercies, because we are not ready for them. Canaan has room enough to receive Israel, but Israel is not numerous enough to occupy Canaan. We are not straitened in God; if we are straitened, it is in ourselves. The land of Canaan is promised them (Exo 23:31) in its utmost extent, which yet they were not possessed of till the days of David; and by their sins they soon lost possession. The precept annexed to this promise is that they should not make any friendship, nor have any familiarity, with idolaters, Exo 23:32, Exo 23:33. Idolaters must not so much as sojourn in their land, unless they renounced their idolatry. Thus they must avoid the reproach of intimacy with the worshippers of false gods and the danger of being drawn to worship with them. By familiar converse with idolaters, their dread and detestation of the sin would wear off; they would think it no harm, in compliment to their friends, to pay some respect to their gods, and so by degrees would be drawn into the fatal snare. Note, Those that would be kept from bad courses must keep from bad company; it is dangerous living in a bad neighbourhood; others' sins will be our snares, if we look not well to ourselves. We must always look upon our greatest danger to be from those that would cause us to sin against God. Whatever friendship is pretended, that is really our worst enemy that draws us from our duty.

After divers ceremonial institutions, God here returns to the enforcement of moral precepts. The former are still of use to us as types, the latter still binding as laws. We have here, 1. The sacred authority by which these laws are enacted: I am the Lord your God (Lev 18:1, Lev 18:4, Lev 18:30), and I am the Lord, Lev 18:5, Lev 18:6, Lev 18:21. "The Lord, who has a right to rule all; your God, who has a peculiar right to rule you." Jehovah is the fountain of being, and therefore the fountain of power, whose we are, whom we are bound to serve, and who is able to punish all disobedience. "Your God to whom you have consented, in whom you are happy, to whom you lie under the highest obligations imaginable, and to whom you are accountable." 2. A strict caution to take heed of retaining the relics of the idolatries of Egypt, where they had dwelt, and of receiving the infection of the idolatries of Canaan, whither they were now going, Lev 18:3. Now that God was by Moses teaching them his ordinances there was aliquid dediscendum - something to be unlearned, which they had sucked in with their milk in Egypt, a country noted for idolatry: You shall not do after the doings of the land of Egypt. It would be the greatest absurdity in itself to retain such an affection for their house of bondage as to be governed in their devotions by the usages of it, and the greatest ingratitude to God, who had so wonderfully and graciously delivered them. Nay, as if governed by a spirit of contradiction, they would be in danger, even after they had received these ordinances of God, of admitting the wicked usages of the Canaanites and of inheriting their vices with their land. Of this danger they are here warned, You shall not walk in their ordinances. Such a tyrant is custom that their practices are called ordinances, and they became rivals even with God's ordinances, and God's professing people were in danger of receiving law from them. 3. A solemn charge to them to keep God's judgments, statutes, and ordinances, Lev 18:4, Lev 18:5. To this charge, and many similar ones, David seems to refer in the many prayers and professions he makes relating to God's laws in the 119th Psalm. Observe here, (1.) The great rule of our obedience - God's statutes and judgments. These we must keep to walk therein. We must keep them in our books, and keep them in our hands, that we may practise them in our hearts and lives. Remember God's commandments to do them, Psa 103:18. We must keep in them as our way to travel in, keep to them as our rule to work by, keep them as our treasure, as the apple of our eye, with the utmost care and value. (2.) The great advantage of our obedience: Which if a man do, he shall live in them, that is, "he shall be happy here and hereafter." We have reason to thank God, [1.] That this is still in force as a promise, with a very favourable construction of the condition. If we keep God's commandments in sincerity, though we come short of sinless perfection, we shall find that the way of duty is the way of comfort, and will be the way to happiness. Godliness has the promise of life, Ti1 4:8. Wisdom has said, Keep my commandments and live: and if through the Spirit we mortify the deeds of the body (which are to us as the usages of Egypt were to Israel) we shall live. [2.] That it is not so in force in the nature of a covenant as that the least transgression shall for ever exclude us from this life. The apostle quotes this twice as opposite to the faith which the gospel reveals. It is the description of the righteousness which is by the law, the man that doeth them shall live en autois - in them (Rom 10:5), and is urged to prove that the law is not of faith, Gal 3:12. The alteration which the gospel has made is in the last word: still the man that does them shall live, but not live in them; for the law could not give life, because we could not perfectly keep it; it was weak through the flesh, not in itself; but now the man that does them shall live by the faith of the Son of God. He shall owe his life to the grace of Christ, and not to the merit of his own works; see Gal 3:21, Gal 3:22. The just shall live, but they shall live by faith, by virtue of their union with Christ, who is their life.

Here is, I. A law against mixtures, Lev 19:19. God in the beginning made the cattle after their kind (Gen 1:25), and we must acquiesce in the order of nature God hath established, believing that is best and sufficient, and not covet monsters. Add thou not unto his works, lest he reprove thee; for it is the excellency of the work of God that nothing can, without making it worse, be either put to it or taken from it, Ecc 3:14. As what God has joined we must not separate, so what he has separated we must not join. The sowing of mingled corn and the wearing of linsey-woolsey garments are forbidden, either as superstitious customs of the heathen or to intimate how careful they should be not to mingle themselves with the heathen nor to weave any of the usages of the Gentiles into God's ordinances. Ainsworth suggests that it was to lead Israel to the simplicity and sincerity of religion, and to all the parts and doctrines of the law and gospel in their distinct kinds. As faith is necessary, good works are necessary, but to mingle these together in the cause of our justification before God is forbidden, Gal 2:16. II. A law for punishing adultery committed with one that was a bondmaid that was espoused, Lev 19:20-22. If she had not been espoused, the law appointed no punishment at all; being espoused, if she had not been a bondmaid, the punishment had been no less than death: but, being as yet a bondmaid (though before the completing of her espousals she must have been made free), the capital punishment is remitted, and they shall both be scourged; or, as some think, the woman only, and the man was to bring a sacrifice. It was for the honour of marriage, though but begun by betrothing, that the crime should be punished; but it was for the honour of freedom that it should not be punished as the debauching of a free woman was, so great was the difference then made between bond and free (Gal 4:30); but the gospel of Christ knows no such distinction, Col 3:11. III. A law concerning fruit-trees, that for the first three years after they were planted, if they should happen to be so forward as to bear in that time, yet no use should be made of the fruit, Lev 19:23-25. It was therefore the practice of the Jews to pluck off the fruit, as soon as they perceived it knit, from their young trees, as gardeners do sometimes, because their early bearing hinders their growing. If any did come to perfection, it was not to be used in the service either of God or man; but what they bore the fourth year was to be holy to the Lord, either given to the priests, or eaten before the Lord with joy, as their second tithe was, and thenceforward it was all their own. Now, 1. Some think this taught them not to follow the custom of the heathen, who, they say, consecrated the very first products of their fruit-trees to their idols, saying that otherwise all the fruits would be blasted. 2. This law in the case of fruit-trees seems to be parallel with that in the case of animals, that no creature should be accepted as an offering till it was past eight days old, nor till that day were children to be circumcised; see Lev 22:27. God would have the first-fruits of their trees, but, because for the first three years they were as inconsiderable as a lamb or a calf under eight days old, therefore God would not have them, for it is fit he should have every thing at its best; and yet he would not allow them to be used, because his first-fruits were not as yet offered: they must therefore be accounted as uncircumcised, that is, as an animal under eight days' old, not fit for any use. 3. We are hereby taught not to be over-hasty in catching at any comfort, but to be willing with patience to wait the time for the enjoyment of it, and particularly to acknowledge ourselves unworthy of the increase of the earth, our right to the fruits of which was forfeited by our first parents eating forbidden fruit, and we are restored to it only by the word of God and prayer, Ti1 4:5. IV. A law against the superstitious usages of the heathen, Lev 19:26-28. 1. Eating upon the blood, as the Gentiles did, who gathered the blood of their sacrifices into a vessel for their demons (as they fancied) to drink, and then sat about it, eating the flesh themselves, signifying their communion with devils by their feasting with them. Let not this custom be used, for the blood of God's sacrifices was to be sprinkled on the altar, and then poured at the foot of it, and conveyed away. 2. Enchantment and divination, and a superstitious observation of the times, some days and hours lucky and others unlucky. Curious arts of this kind, it is likely, had been of late invented by the Egyptian priests, to amuse the people, and support their own credit. The Israelites had seen them practised, but must by no means imitate them. It would be unpardonable in those to whom were committed the oracles of God to ask counsel of the devil, and yet worse in Christians, to whom the Son of God is manifested, who has destroyed the works of the devil. For Christians to have their nativities cast, and their fortunes told them, to use spells and charms for the cure of diseases and the driving away of evil spirits, to be affected with the falling of the salt, a hare crossing the way, cross days, or the like, is an intolerable affront to the Lord Jesus, a support of paganism and idolatry, and a reproach both to themselves and to that worthy name by which they are called: and those must be grossly ignorant, both of the law and the gospel, that ask, "What harm is there in these things?" Is it no harm for those that have fellowship with Christ to have fellowship with devils, or to learn the ways of those that have? Surely we have not so learned Christ. 3. There was a superstition even in trimming themselves used by the heathen, which must not be imitated by the people of God: You shall not round the corners of your heads. Those that worshipped the hosts of heaven, in honour of them, cut their hair so as that their heads might resemble the celestial globe; but, as the custom was foolish itself, so, being done with respect to their false gods, it was idolatrous. 4. The rites and ceremonies by which they expressed their sorrow at their funerals must not be imitated, Lev 19:28. They must not make cuts or prints in their flesh for the dead; for the heathen did so to pacify the infernal deities they dreamt of, and to render them propitious to their deceased friends. Christ by his sufferings has altered the property of death, and made it a true friend to every true Israelite; and now, as there needs nothing to make death propitious to us (for, if God be so, death is so of course), so we sorrow not as those that have no hope. Those whom the God of Israel had set apart for himself must not receive the image and superscription of these dunghill deities. Lastly, The prostituting of their daughters to uncleanness, which is here forbidden (Lev 19:29), seems to have been practised by the heathen in their idolatrous worships, for with such abominations those unclean spirits which they worshipped were well pleased. And when lewdness obtained as a religious rite, and was committed in their temples, no marvel that the land became full of that wickedness, which, when it entered at the temple-doors, overspread the land like a mighty torrent, and bore down all the fences of virtue and modesty. The devil himself could not have brought such abominations into their lives if he had not first brought them into their worships. And justly were those given up to vile affections who forsook the holy God, and gave divine honours to impure spirits. Those that dishonour God are thus suffered to dishonour themselves and their families.

Here is the exchange made of the Levites for the first-born. 1. The first-born were numbered from a month old, Num 3:42, Num 3:43. Those certainly were not reckoned who, though first-born, had become heads of families themselves, but those only that were under age; and the learned bishop Patrick is decidedly of opinion that none were numbered but those only that were born since their coming out of Egypt, when the first-born were sanctified, Exo 13:2. If there were 22,000 first-born males, we may suppose as many females, and all these brought forth in the first year after they came out of Egypt, we must hence infer that in the last year of their servitude, even when it was in the greatest extremity, there were abundance of marriages made among the Israelites; they were not discouraged by the present distress, but married in faith, expecting that God would shortly visit them with mercy, and that their children, though born in bondage, should live in liberty and honour. And it was a token of good to them, an evidence that they were blessed of the Lord, that they were not only kept alive, but greatly increased, in a barren wilderness. 2. The number of the first-born, and that of the Levites, by a special providence, came pretty near to each other; thus, when he divided the nations, he set the bounds of the people according to the number of the children of Israel, Deu 32:8. Known unto God are all his works beforehand, and there is an exact proportion between them, and so it will appear when they come to be compared. The Levites' cattle are said to be taken instead of the firstlings of the cattle of the children of Israel, that is, the Levites, with all their possessions, were devoted to God instead of the first-born and all theirs; for, when we give ourselves to God, all we have passes as appurtenances with the premises. 3. The small number of first-born which exceeded the number of the Levites (273 in all) were to be redeemed, at five shekels apiece, and the redemption-money given to Aaron; for it would not do well to have them added to the Levites. It is probable that in the exchange they began with the eldest of the first-born, and so downward, so that those were to be redeemed with money who were the 273 youngest of the first-born; more likely so than either that it was determined by lot or that the money was paid out of the public stock. The church is called the church of the first-born, which is redeemed, not as these were, with silver and gold, but, being devoted by sin to the justice of God, is ransomed with the precious blood of the Son of God.

We have here an account of the great solemnity of dedicating the altars, both that of burnt-offerings and that of incense; they had been sanctified before, when they were anointed (Lev 8:10, Lev 8:11), but now they were handselled, as it were, by the princes, with their free-will offerings. They began the use of them with rich presents, great expressions of joy and gladness, and extraordinary respect to those tokens of God's presence with them. Now observe here, I. That the princes and great men were first and forwardest in the service of God. Those that are entitled to precedency should go before in good works, and that is true honour. Here is an example to the nobility and gentry, those that are in authority and of the first rank in their country; they ought to improve their honour and power, their estate and interest, for the promoting of religion, and the service of God, in the places where they live. It is justly expected that those who have more than others should do more good than others with what they have, else they are unfaithful stewards, and will not make up their account with joy. Nay, great men must not only with their wealth and power assist and protect those that serve God, but they must make conscience of being devout and religious themselves, and employing themselves in the exercises of piety, which will greatly redound to the honour of God (Psa 138:4, Psa 138:5), and have a good influence upon others, who will be the more easily persuaded to acts of devotion when they see them thus brought into reputation. It is certain that the greatest of men is less than the least of the ordinances of God; nor are the meanest services of religion any disparagement to those that make the greatest figure in the world. II. The offerings they brought were very rich and valuable, so rich that some think there was not so great a difference in estate between them and others as that they were able to bear the expense of them themselves, but that the heads of each tribe contributed to the offering which their prince brought. 1. They brought some things to remain for standing service, twelve large silver dishes, each about sixty ounces weight, as many large silver cups, or bowls, of about thirty-five ounces - the former to be used for the meat-offerings, the latter for the drink-offerings - the former for the flesh of the sacrifices, the latter for the blood. The latter was God's table (as it were), and it was fit that so great a King should be served in plate. The golden spoons being filled with incense were intended, it is probable, for the service of the golden altar, for both the altars were anointed at the same time. Note, In works of piety and charity we ought to be generous according as our ability is. He that is the best should be served with the best we have. The Israelites indeed might well afford to part with their gold and silver in abundance to the service of the sanctuary, for they needed it not to buy meat and victual their camp, being daily fed with bread from heaven; nor did they need it to buy land, or pay their army, for they were shortly to be put in possession of Canaan. 2. They brought some things to be used immediately, offerings of each sort, burnt-offerings, sin-offerings, and a great many peace-offerings (on part of which they were to feast with their friends), and the meat-offerings that were to be annexed to them. Hereby they signified their thankful acceptance of, and cheerful submission to, all those laws concerning the sacrifices which God had lately by Moses delivered to them. And, though it was a time of joy and rejoicing, yet it is observable that still in the midst of their sacrifices we find a sin-offering. Since in our best services we are conscious to ourselves that there is a mixture of sin, it is fit that there should be even in our most joyful services a mixture of repentance. In all our approaches to God, we must by faith have an eye to Christ as the great sin-offering, and make mention of him. 3. They brought their offerings each on a separate day, in the order that they had been lately put into, so that the solemnity lasted twelve days. So God appointed (Num 7:11): They shall bring their offering, each prince on his day, and so they did. One sabbath must needs fall within the twelve days, if not two, but it should seem they did not intermit on the sabbath, for it was holy work, proper enough for a holy day. God appointed that it should thus be done on several days, (1.) That solemnity might be prolonged, and so might be universally taken notice of by all Israel, and the remembrance of it more effectually preserved. (2.) That an equal honour might thereby be put upon each tribe respectively; in Aaron's breast-plate each had his precious stone, so in this offering each had his day. (3.) Thus it would be done more decently and in order; God's work should not be done confusedly, and in a hurry; take time, and we shall have done the sooner, or at least we shall have done the better. (4.) God hereby signified how much pleased he is, and how much pleased we should be, with the exercises of piety and devotion. The repetition of them should be a continual pleasure to us, and we must not be weary of well doing. If extraordinary service be required to be done for twelve days together, we must not shrink from it, nor call it a task and a burden. (5.) The priests and Levites, having this occasion to offer the same sacrifices, and those some of every sort, every day, for so many days together, would have their hands well set in, and would be well versed in the laws concerning them. (6.) The peace-offerings were all to be eaten the same day they were offered, and two oxen, five rams, five he-goats, and five lambs, were enough for one day's festival; had there been more, especially if all had been brought on one day, there might have been danger of excess. The virtue of temperance must not be left, under pretence of the religion of feasting. 4. All their offerings were exactly the same, without any variation, though it is probable that neither the princes nor the tribes were all alike rich; but thus it was intimated that all the tribes of Israel had an equal share in the altar, and an equal interest in the sacrifices that were offered upon it. Though one tribe was posted more honourably in the camp than another, yet they and their services were all alike acceptable to God. Nor must we have faith of our Lord Jesus Christ with respect to persons, Jam 2:1. 5. Nahshon, the prince of the tribe of Judah, offered first, because God had given that tribe the first post of honour in the camp; and the rest of the tribes acquiesced, and offered in the same order in which God had appointed them to encamp. Judah, of which tribe Christ came, first, and then the rest; thus, in the dedication of souls to God, every man is presented in his own order, Christ the first-fruits, Co1 15:23. Some observe that Nahshon is the only one that is not expressly called a prince (Num 7:12), which the Jews give this account of: he is not called a prince, that he might not be puffed up because he offered first; and all the others are called princes because they (though some of them of the elder house) submitted, and offered after him. Or, because the title of prince of Judah did more properly belong to Christ, for unto him shall the gathering of the people be. 6. Though the offerings were all the same, yet the account of them is repeated at large for each tribe, in the same words. We are sure there are no vain repetitions in scripture; what then shall we make of these repetitions? Might it not have served to say of this noble jury that the same offering which their foreman brought each on his day brought likewise? No, God would have it specified for each tribe: and why so? (1.) It was for the encouragement of these princes, and of their respective tribes, that each of their offerings being recorded at large no slight might seem to be put upon them; for rich and poor meet together before God. (2.) It was for the encouragement of all generous acts of piety and charity, by letting us know that what is so given is lent to the Lord, and he carefully records it, with every one's name prefixed to his gift, because what is so given he will pay again, and even a cup of cold water shall have its reward. He is not unrighteous, to forget either the cost or the labour of love, Heb 6:10. We find Christ taking particular notice of what was cast into the treasury, Mar 12:41. Though what is offered be but little, though it be a contribution to the charity of others, yet if it be according to our ability it shall be recorded, that it may be recompensed in the resurrection of the just. 7. The sum total is added at the foot of the account (Num 7:84-88), to show how much God was pleased with the mention of his freewill-offerings, and what a great deal they amounted to in the whole, when every prince brought in his quota! How greatly would the sanctuary of God be enriched and beautified if all would in their places do their part towards it, by exemplary purity and devotion, extensive charity, and universal usefulness! 8. God signified his gracious acceptance of these presents that were brought him, by speaking familiarly to Moses, as a man speaks to his friend, from off the mercy-seat (Num 7:89, Num 12:8); and in speaking to him he did in effect speak to all Israel, showing them this token for good, Psa 103:7. Note, By this we may know that God hears and accepts our prayers if he gives us grace to hear and receive his word, for thus our communion with him is maintained and kept up. I know not why we may not suppose that upon each of the days on which these offerings were brought (probably while the priests and offerers were feasting upon the peace-offerings) Moses was in the tabernacle, receiving some of those laws and orders which we have already met with in this and the foregoing book. And here the excellent bishop Patrick observes that God's speaking to Moses thus by an audible articulate voice, as if he had been clothed with a holy body, might be looked upon as an earnest of the incarnation of the Son of God in the fulness of time, when the Word should be made flesh, and speak in the language of the sons of men. For, however God at sundry times and in divers manners spoke unto the fathers, he has in these last days spoken unto us by his Son. And that he who now spoke to Moses, as the shechinah or divine Majesty, from between the cherubim, was the eternal Word, the second person in the Trinity, was the pious conjecture of many of the ancients; for all God's communion with man is by his Son, by whom he made the world, and rules the church, and who is the same yesterday, today, and for ever.

Courts of judgment were ordered to be erected in every city (Deu 16:18), and they were empowered to hear and determine causes according to law, both those which we call pleas of the crown and those between party and party; and we may suppose that ordinarily they ended the matters that were brought before them, and their sentence was definitive; but, 1. It is here taken for granted that sometimes a case might come into their court too difficult for those inferior judges to determine, who could not be thought to be so learned in the laws as those that presided in the higher courts; so that (to speak in the language of our law) they must find a special verdict, and take time to advise before the giving of judgment (Deu 17:8): If there arise a matter too hard for thee in judgment, which it would be no dishonour to the judges to own the difficulty of, - suppose it between blood and blood, the blood of a person which cried and the blood of him that was charged with the murder which was demanded, when it was doubtful upon the evidence whether it was wilful or casual, - or between plea and plea, the plea (that is, the bill or declaration) of the plaintiff and the plea of the defendant, - or between stroke and stroke, in actions of assault and battery; in these and similar cases, thought the evidence were plain, yet doubts might arise about the sense and meaning of the law and the application of it to the particular case. 2. These difficult cases, which hitherto had been brought to Moses, according to Jethro's advice, were, after his death, to be brought to the supreme power, wherever it was lodged, whether in a judge (when there was such an extraordinary person raised up and qualified for that great service, as Othniel, Deborah, Gideon, etc.) or in the high-priest (when he was by the eminency of his gifts called of God to preside in public affairs, as Eli), or, if no single person were marked by heaven for this honour, then in the priests and Levites (or in the priests, who were Levites of course), who not only attended the sanctuary, but met in council to receive appeals from the inferior courts, who might reasonably be supposed, not only to be best qualified by their learning and experience, but to have the best assistance of the divine Spirit for the deciding of doubts, Deu 17:9, Deu 17:11, Deu 17:12. They are not appointed to consult the urim and thummim, for it is supposed that these were to be consulted only in cases relating to the public, either the body of the people or the prince; but in ordinary cases the wisdom and integrity of those that sat at the stern must be relied on, their judgment had not the divine authority of an oracle, yet besides the moral certainty it had, as the judgment of knowing, prudent, and experienced men, it had the advantage of a divine promise, implied in those words (Deu 17:9), They shall show thee the sentence of judgment; it had also the support of a divine institution, by which they were made the supreme judicature of the nation. 3. The definitive sentence given by the judge, priest, or great council, must be obeyed by the parties concerned, upon pain of death: Thou shalt do according to their sentence (Deu 17:10); thou shalt observe to do it, thou shalt not decline from it (Deu 17:11), to the right hand nor to the left. Note, It is for the honour of God and the welfare of a people that the authority of the higher power be supported and the due order of government observed, that those be obeyed who are appointed to rule, and that every soul be subject to them in all those things that fall within their commission. Though the party thought himself injured by the sentence (as every man is apt to be partial in is own cause), yet he must needs be subject, must stand to the award, how unpleasing soever, and bear, or lose, or pay, according to it, not only for wrath, but also for conscience' sake. But if an inferior judge contradict the sentence of the higher court and will not execute the orders of it, or a private person refuse to conform to their sentence, the contumacy must be punished with death, though the matter were ever so small in which the opposition was made: That man shall die, and all the people shall hear and fear, Deu 17:12, Deu 17:13. See here, (1.) The evil of disobedience. Rebellion and stubbornness, from a spirit of contradiction and opposition of God, or those in authority under him, from a principle of contempt and self-willedness, are as witchcraft and idolatry. To differ in opinion from weakness and infirmity may be excused and must be borne with; but to do so presumptuously, in pride and wickedness (as the ancient translations explain it), this is to take up arms against the government, and is an affront to him by whom the powers that be are ordained. (2.) The design of punishment: that others may hear and fear, and not do the like. Some would be so considerate as to infer the heinousness of the offence from the grievousness of the penalty, and therefore would detest it; and others would so far consult their own safety as to cross their humours by conforming to the sentence rather than to sin against their own heads, and forfeit their lives by going contrary to it. From this law the apostle infers the greatness of the punishment of which those will be thought worthy that trample on the authority of the Son of God, Heb 10:28, Heb 10:29.

We have hitherto found God often speaking to Joshua, but we read not till now of any appearance of God's glory to him; now that his difficulties increased his encouragements were increased in proportion. Observe, I. The time when he was favoured with this vision. It was immediately after he had performed the great solemnities of circumcision and the passover; then God made himself known to him. Note, We may then expect the discoveries of the divine grace when we are found in the way of our duty and are diligent and sincere in our attendance on holy ordinances. II. The place where he had this vision. It was by Jericho; in Jericho, so the word is; in it by faith and hope, though as yet he had not begun to lay siege to it; in it in thought and expectation; or in the fields of Jericho, hard by the city. There, it should seem, he was all alone, fearless of danger, because sure of the divine protection. There he was (some think) meditating and praying; and to those who are so employed God often graciously manifests himself. Or perhaps there he was to take a view of the city, to observe its fortifications, and contrive how to attack it; and perhaps he was at a loss within himself how to make his approaches, when God came and directed him. Note, God will help those that help themselves. Vigilantibus non dormientibus succurrit lex - The law succours those who watch, not those who sleep. Joshua was in his post as a general, when God came and made himself known as Generalissimo. III. The appearance itself. Joshua, as is usual with those that are full of thought and care, was looking downwards, his eyes fixed on the ground, when of a sudden he was surprised with the appearance of a man who stood before him at some little distance, which obliged him to lift up his eyes, and gave a diversion to his musings, v. 13. He appeared to him as a man, but a considerable man, and one fit to be taken notice of. Now, 1. We have reason to think that this man was the Son of God, the eternal Word, who, before he assumed the human nature for a perpetuity, frequently appeared in a human shape. So bishop Patrick thinks, consonant to the judgment of the fathers. Joshua gave him divine honours, and he received them, which a created angel would not have done, and he is called Jehovah, Jos 6:2. 2. He here appeared as a soldier, with his sword drawn in his hand. To Abraham in his tent he appeared as a traveller; to Joshua in the field as a man of war. Christ will be to his people what their faith expects and desires. Christ had his sword drawn, which served, (1.) To justify the war Joshua was engaging in, and to show him that it was of God, who gave him commission to kill and slay. If the sovereign draw the sword, this proclaims war, and authorizes the subject to do so too. The sword is then well drawn when Christ draws it, and gives the banner to those that fear him, to be displayed because of the truth, Psa 60:4. (2.) To encourage him to carry it on with vigour; for Christ's sword drawn in his hand denotes how ready he is for the defence and salvation of his people, who through him shall do valiantly. His sword turns every way. IV. The bold question with which Joshua accosted him; he did not send a servant, but stepped up to him himself, and asked, Art thou for us or for our adversaries? which intimates his readiness to entertain him if he were for them, and to fight him if he were against them. This shows, 1. His great courage and resolution. He was not ruffled by the suddenness of the appearance, nor daunted with the majesty and bravery which no doubt appeared in the countenance of the person he saw; but, with a presence of mind that became so great a general, put this fair question to him. God had bidden Joshua be courageous, and by this it appears that he was so; for what God by his word requires of his people he does by his grace work in them. 2. His great concern for the people and their cause; so heartily has he embarked in the interests of Israel that none shall stand by him with the face of a man but he will know whether he be a friend or a foe. It should seem, he suspected him for an enemy, a Goliath that had come to defy the armies of the living God, and to give him a challenge. Thus apt are we to look upon that as against us which is most for us. The question plainly implies that the cause between the Israelites and the Canaanites, between Christ and Beelzebub, will not admit of a neutrality. He that is not with us is against us. V. The account he gave of himself, Jos 5:14. "Nay, not for your adversaries, you may be sure, but as captain of the host of the Lord have I now come, not only for you as a friend, but over you as commander in chief." Here were now, as of old (Gen 32:2), Mahanaim, two hosts, a host of Israelites ready to engage the Canaanites and a host of angels to protect them therein, and he, as captain of both, conducts the host of Israel and commands the host of angels to their assistance. Perhaps in allusion to this Christ is called the captain of our salvation (Heb 2:10), and a leader and commander to the people, Isa 55:4. Those cannot but be victorious that have such a captain. He now came as captain to review the troops, to animate them, and to give the necessary orders for the besieging of Jericho. VI. The great respect Joshua paid him when he understood who he was; it is probable that he perceived, not only by what he said but by some other sensible indications, that he was a divine person, and not a man. 1. Joshua paid homage to him: He fell on his face to the earth and did worship. Joshua was himself general of the forces of Israel, and yet he was far from looking with jealousy upon this stranger, who produced a commission as captain of the Lord's host above him; he did not offer to dispute his claims, but cheerfully submitted to him as his commander. It will become the greatest of men to be humble and reverent in their addresses to God. 2. He begged to receive commands and directions from him: What saith my Lord unto his servant? His former question was not more bold and soldier-like than this was pious and saint-like; nor was it any disparagement to the greatness of Joshua's spirit thus to humble himself when he had to do with God: even crowned heads cannot bow to low before the throne of the Lord Jesus, who is King of kings, Psa 2:10, Psa 2:11; Psa 72:10, Psa 72:11; Rev 19:16. Observe, (1.) The relation he owns between himself and Christ, that Christ was his Lord and himself his servant and under his command, Christ his Captain and himself a soldier under him, to do as he is bidden, Mat 8:9. Note, The foundation of all acceptable obedience is laid in a sincere dedication of ourselves, as servants to Jesus Christ as our Lord, Psa 16:2. (2.) The enquiry he makes pursuant to this relation: What saith my Lord? which implies an earnest desire to know the will of Christ, and a cheerful readiness and resolution to do it. Joshua owns himself an inferior officer, and stands to receive orders. This temper of mind shows him fit for the post he was in; for those know best how to command that know how to obey. VII. The further expressions of reverence which this divine captain required from Joshua (Jos 5:15): Loose thy shoe from off thy foot, in token of reverence and respect (which with us are signified by uncovering the head), and as an acknowledgment of a divine presence, which, while it continued there, did in a manner sanctify the place and dignify it. We are accustomed to say of a person for whom we have a great affection that we love the very ground he treads upon; thus Joshua must show his reverence for this divine person, he must not tread the ground he stood on with his dirty shoes, Ecc 5:1. Outward expressions of inward reverence, and a religious awe of God, well become us, and are required of us, whenever we approach to him in solemn ordinances. Bishop Patrick well observes here that the very same orders that God gave to Moses at the bush, when he was sending him to bring Israel out of Egypt (Exo 3:5), her here gives to Joshua, for the confirming of his faith in the promise he had lately given him, that as he had been with Moses so he would be with him, Jos 1:5. Had Moses such a presence of God with him as, when it became sensible, sanctified the ground? So had Joshua. And (lastly) Hereby he prepares him to receive the instructions he was about to give him concerning the siege of Jericho, which this captain of the Lord's host had now come to give Israel possession of.

It was the privilege of Israel that they had not only a law in general sent them from heaven, once for all, to direct them into and keep them in the way of happiness, but that they had particular messages sent them from heaven, as there was occasion, for reproof, for correction, and for instruction in righteousness, when at any time they turned aside out of that way. Besides the written word which they had before them to read, they often heard a word behind them, saying, This is the way, Isa 30:21. Here begins that way of God's dealing with them. When they would not hear Moses, let it be tried whether they will hear the prophets. In these verses we have a very awakening sermon that was preached to them when they began to cool in their religion. I. The preacher was an angel of the Lord (Jdg 2:1), not a prophet, not Phinehas, as the Jews conceit; gospel ministers are indeed called angels of the churches, but the Old Testament prophets are never called angels of the Lord; no doubt this was a messenger we from heaven. Such extraordinary messengers we sometimes find in this book employed in the raising up of the judges that delivered Israel, as Gideon and Samson; and now, to show how various are the good offices they do for God's Israel, here is one sent to preach to them, to prevent their falling into sin and trouble. This extraordinary messenger was sent to command, if possible, the greater regard to the message, and to affect the minds of a people whom nothing seemed to affect but what was sensible. The learned bishop Patrick is clearly of opinion that this was not a created angel, but the Angel of the covenant, the same that appeared to Joshua as captain of the hosts of the Lord, who was God himself. Christ himself, says Dr. Lightfoot; who but God and Christ could say, I made you to go up out of Egypt? Joshua had lately admonished them to take heed of entangling themselves with the Canaanites, but they regarded not the words of a dying man; the same warning therefore is here brought them by the living God himself, the Son of God appearing as an angel. If they slight his servants, surely they will reverence his Son. This angel of the Lord is said to come up from Gilgal, perhaps not walking on the earth, but flying swiftly, as the angel Gabriel did to Daniel, in the open firmament of heaven; but, whether walking or flying, he seemed to come from Gilgal for a particular reason. Gilgal was long their headquarters after they came into Canaan, many signal favours they had there received from God, and there the covenant of circumcision was renewed (Mic 6:5), of all which it was designed they should be reminded by his coming from Gilgal. The remembrance of what we have received and heard will prepare us for a warning to hold fast, Rev 3:2, Rev 3:3. II. The persons to whom this sermon was preached were all the children of Israel, Jdg 2:4. A great congregation for a great preacher! They were assembled either for war, each tribe sending in its forces for some great expedition, or rather for worship, and then the place of their meeting must be Shiloh, where the tabernacle was, at which they were all to come together three times a year. When we attend upon God in instituted ordinances we may expect to hear from him, and to receive his gifts at his own gates. The place is called Bochim (Jdg 2:1), because it gained that name upon this occasion. All Israel needed the reproof and warning here given, and therefore it is spoken to them all. III. The sermon itself is short, but very close. God here tells them plainly, 1. What he had done for them, Jdg 2:1. He had brought them out of Egypt, a land of slavery and toil, into Canaan, a land of rest, liberty, and plenty. The miseries of the one served as a foil to the felicities of the other. God had herein been kind to them, true to the oath sworn to their fathers, had given such proofs of his power as left them inexcusable if they distrusted it, and such engagements to his service as left them inexcusable if they deserted it. 2. What he had promised them: I said, I will never break my covenant with you. When he took them to be his peculiar people, it was not with any design to cast them off again, or to change them for another people at his pleasure; let them but be faithful to him, and they should find him unchangeably constant to them. He told them plainly that the covenant he entered into with them should never break, unless it broke on their side. 3. What were his just and reasonable expectations from them (Jdg 2:2): that being taken into covenant with God they should make no league with the Canaanites, who were both his enemies and theirs, - that having set up his altar they should throw down their altars, lest they should be a temptation to them to serve their gods. Could any thing be demanded more easy? 4. How they had in this very thing, which he had most insisted on, disobeyed him: "But you have not in so small a matter obeyed my voice." In contempt of their covenant with God, and their confederacy with each other in that covenant, they made leagues of friendship with the idolatrous devoted Canaanites, and connived at their altars, though they stood in competition with God's. "Why have you done this? What account can you give of this perverseness of yours at the bar of right reason? What apology can you make for yourselves, or what excuse can you offer?" Those that throw off their communion with God, and have fellowship with the unfruitful works of darkness, know not what they do now, and will have nothing to say for themselves in the day of account shortly. 5. How they must expect to smart by and by for this their folly, Jdg 2:3. Their tolerating the Canaanites among them would, (1.) Put a period to their victories: "You will not drive them out," says God, "and therefore I will not;" thus their sin was made their punishment. Thus those who indulge their lusts and corruptions, which they should mortify, forfeit the grace of God, and it is justly withdrawn from them. If we will not resist the devil, we cannot expect that God should tread him under our feet. (2.) It would involve them in continual troubles. "They shall be thorns in your sides to gore you, which way soever you turn, always doing you one mischief or other." Those deceive themselves who expect advantage by friendship with those that are enemies to God. (3.) It would (which was worst of all) expose them to constant temptation and draw them to sin. "Their gods" (their abominations, so the Chaldee) "will be a snare to you; you will find yourselves wretchedly entangled in an affection to them, and it will be your ruin," so some read it. Those that approach sin are justly left to themselves to fall into sin and to perish in it. God often makes men's sin their punishment; and thorns and snares are in the way of the froward, who will walk contrary to God. IV. The good success of this sermon is very remarkable: The people lifted up their voice and wept, Jdg 2:4. 1. The angel had told them of their sins, for which they thus expressed their sorrow: the lifted up their voice in confession of sin, crying out against their own folly and ingratitude, and wept, as those that were both ashamed of themselves and angry at themselves, as having acted so directly contrary both to their reason and to their interest. 2. The angel had threatened them with the judgments of God, of which they thus expressed their dread: they lifted up their voice in prayer to God to turn away his wrath from them, and wept for fear of that wrath. They relented upon this alarm, and their hearts melted within them, and trembled at the word, and not without cause. This was good, and a sign that the word they heard made an impression upon them: it is a wonder sinners can ever read their Bible with dry eyes. But this was not enough; they wept, but we do not find that they reformed, that they went home and destroyed all the remains of idolatry and idolaters among them. Many are melted under the word that harden again before they are cast into a new mould. However, this general weeping, (1.) Gave a new name to the place (Jdg 2:5): they called it Bochim, Weepers, a good name for our religious assemblies to answer. Had they kept close to God and their duty, no voice but that of singing would have been heard in their congregation; but by their sin and folly the had made other work for themselves, and now nothing is to be heard but the voice of weeping. (2.) It gave occasion for a solemn sacrifice: They sacrificed there unto the Lord, having (as is supposed) met at Shiloh, where God's altar was. They offered sacrifice to turn away God's wrath, and to obtain his favour, and in token of their dedication of themselves to him, and to him only, making a covenant by this sacrifice. The disease being thus taken in time, and the physic administered working so well, one would have hoped a cure might be effected. But by the sequel of the story it appears to have been too deeply rooted to be wept out.

It is not said what effect the prophet's sermon had upon the people, but we may hope it had a good effect, and that some of them at least repented and reformed upon it; for here, immediately after, we have the dawning of the day of their deliverance, by the effectual calling of Gideon to take upon him the command of their forces against the Midianites. I. The person to be commissioned for this service was Gideon, the son of Joash, Jdg 6:14. The father was now living, but he was passed by, and this honour put upon the son, for the father kept up in his own family the worship of Baal (Jdg 6:25), which we may suppose this son, as far as was in his power, witnessed against. He was of the half tribe of Manasseh that lay in Canaan, of the family of Abiezer; the eldest house of that tribe, Jos 17:2. Hitherto the judges were raised up out of that tribe which suffered most by the oppression, and probably it was so here. II. The person that gave him the commission was an angel of the Lord; it should seem not a created angel, but the Son of God himself, the eternal Word, the Lord of the angels, who then appeared upon some great occasions in human shape, as a prelude (says the learned bishop Patrick) to what he intended in the fulness of time, when he would take our nature upon him, as we say, for good and all. This angel is here called Jehovah, the incommunicable name of God (Jdg 6:14, Jdg 6:16), and he said, I will be with thee. 1. This divine person appeared here to Gideon, and it is observable how he found him, (1.) Retired - all alone. God often manifests himself to his people when they are out of the noise and hurry of this world. Silence and solitude befriend our communion with God. (2.) Employed in threshing wheat, with a staff or rod (so the word signifies), such as they used in beating out fitches and cummin (Isa 28:27), but now used for wheat, probably because he had but little to thresh, he needed not the oxen to tread it out. It was not then looked upon as any diminution to him, though he was a person of some account and a mighty man of valour, to lay his hand to the business of the husbandman. He had many servants (Jdg 6:27), and yet would not himself live in idleness. We put ourselves in the way of divine visits when we employ ourselves in honest business. Tidings of Christ's birth were brought to the shepherds when they were keeping their flocks. The work he was about was an emblem of that greater work to which he was now to be called, as the disciples' fishing was. From threshing corn he is fetched to thresh the Midianites, Isa 41:15. (3.) Distressed; he was threshing his wheat, not in the threshing-floor, the proper place, but by the wine-press, in some private unsuspected corner, for fear of the Midianites. He himself shared in the common calamity, and now the angel came to animate him against Midian when he himself could speak so feelingly of the heaviness of their yoke. The day of the greatest distress is God's time to appear for his people's relief. 2. Let us now see what passed between the angel and Gideon, who knew not with certainty, till after he was gone, that he was an angel, but supposed he was a prophet. (1.) The angel accosted him with respect, and assured him of the presence of God with him, Jdg 6:12. He calls him a mighty man of valour, perhaps because he observed how he threshed his corn with all his might; and seest thou a man diligent in his business? whatever his business is, he shall stand before kings. He that is faithful in a few things shall be ruler over many. Gideon was a man of a brave active spirit, and yet buried alive in obscurity, through the iniquity of the times; but he is here animated to undertake something great, like himself, with that word, The Lord is with thee, or, as the Chaldee reads it, the Word of the Lord is thy help. It was very sure that the Lord was with him when this angel was with him. By this word, [1.] He gives him his commission. If we have God's presence with us, this will justify us and bear us out in our undertakings. [2.] He inspires him with all necessary qualifications for the execution of his commission. "The Lord is with thee to guide and strengthen thee, to animate and support thee." [3.] He assures him of success; for, if God be for us, who can prevail against us? If he be with us, nothing can be wanting to us. The presence of God with us is all in all to our prosperity, whatever we do. Gideon was a mighty man of valour, and yet he could bring nothing to pass without the presence of God, and that presence is enough to make any man mighty in valour and to give a man courage at any time. (2.) Gideon gave a very melancholy answer to this joyful salutation (Jdg 6:13): O my Lord! if the Lord be with us (which the Chaldee reads, Is the Shechinah of the Lord our help? making that the same with the Word of the Lord) why then has all this befallen us? "all this trouble and distress from the Midianites' incursions, which force me to thresh wheat here by the wine-press - all this loss, and grief, and fright; and where are all the miracles which our fathers told us of?" Observe, In his reply he regards not the praise of his own valour, nor does this in the least elevate him or give him any encouragement, though it is probable the angel adapted what he said to that which Gideon was at the same time thinking of; while his labouring hands were employed about his wheat, his working head and daring heart were meditating Israel's rescue and Midian's ruin, with which thought he that knows the heart seasonably sets in, calls him a man of valour for his brave projects, and open him a way to put them in execution; yet Gideon, as if not conscious to himself of any thing great or encouraging in his own spirit, fastens only on the assurance the angel had given him of God's presence, as that by which they held all their comfort. Observe, The angel spoke in particular to him: The Lord is with thee; but he expostulates for all: If the Lord be with us, herding himself with the thousands of Israel, and admitting no comfort but what they might be sharers in, so far is he from the thoughts of monopolizing it, though he had so fair an occasion given him. Note, Public spirits reckon that only an honour and joy to themselves which puts them in a capacity of serving the common interests of God's church. Gideon was a mighty man of valour, but as yet weak in faith, which makes it hard to him to reconcile to the assurances now given him of the presence of God, [1.] The distress to which Israel was reduced: Why has all this (and all this was no little) befallen us? Note, It is sometimes hard, but never impossible, to reconcile cross providences with the presence of God and his favour. [2.] The delay of their deliverance: "Where are all the miracles which our fathers told us of? Why does not the same power which delivered our fathers from the yoke of the Egyptians deliver us out of the hands of the Midianites?" As if because God did not immediately work miracles for their deliverance, though they had by their sins forfeited his favour and help, it must be questioned whether ever he had wrought the miracles which their fathers told them of, or, if he had, whether he had now the same wisdom, and power, and good-will to his people, that he had had formerly. This was his weakness. We must not expect that the miracles which were wrought when a church was in the forming, and some great truth in the settling, should be continued and repeated when the formation and settlement are completed: no, nor that the mercies God showed to our fathers that served him, and kept close to him, should be renewed to us, if we degenerate and revolt from him. Gideon ought not to have said either, First, That God had delivered them into the hands of the Midianites, for by their iniquities they had sold themselves, or, Secondly, That now they were in their hands he had forsaken them, for he had lately sent them a prophet (Jdg 6:8), which was a certain indication that he had not forsaken them. (3.) The angel gave him a very effectual answer to his objections, by giving him a commission to deliver Israel out of the hands of the Midianites, and assuring him of success therein, Jdg 6:14. Now the angel is called Jehovah, for he speaks as one having authority, and not as a messenger. [1.] There was something extraordinary in the look he now gave to Gideon; it was a gracious favourable look, which revived his spirits that dropped, and silenced his fears, such a look as that with which God's countenance beholds the upright, Psa 11:7. He looked upon him, and smiled at the objections he made, which he gave him no direct answer to, but girded and clothed him with such power as would shortly enable him to answer them himself, and make him ashamed that ever he had made them. It was a speaking look, like Christ's upon Peter (Luk 22:61), a powerful look, a look that strangely darted new light and life into Gideon's breast, and inspired him with a generous heat, far above what he felt before. [2.] But there was much more in what he said to him. First, He commissioned him to appear and act as Israel's deliverer. Such a one the few thinking people in the nation, and Gideon among the rest, were now expecting to be raised up, according to God's former method, in answer to the cries of oppressed Israel; and now Gideon is told, "Thou art the man: Go in this thy might, this might wherewith thou art now threshing wheat; go and employ it to a nobler purpose; I will make thee a thresher of men." Or, rather, "this might wherewith thou art now endued by this look." God gave him his commission by giving him all the qualifications that were necessary for the execution of it, which is more than the mightiest prince and potentate on earth can do for those to whom he gives commissions. God's fitting men for work is a sure and constant evidence of his calling them to it. "Go, not in thy might, that which is natural, and of thyself, depend not on thy own valour; but go in this thy might, this which thou hast now received, go in the strength of the Lord God, that is, the strength with which thou must strengthen thyself." Secondly, He assured him of success. This was enough to put courage into him; he might be confident he should not miscarry in the attempt; it should not turn either to his own disgrace or the damage of his people (as baffled enterprises do), but to his honour and their happiness: Thou shalt save Israel from the hand of the Midianites, and so shalt not only be an eye-witness, but a glorious instrument, of such wonders as thy fathers told thee of. Gideon, we may suppose, looked as one astonished at this strange and surprising power conferred upon him, and questions whether he may depend upon what he hears: the angel ratifies his commission with a teste meipso - an appeal to his own authority; there needed no more. "Have not I commanded thee - I that have all power in heaven and earth, and particular authority here as Israel's King, giving commissions immediately - I who am that I am, the same that sent Moses?" Exo 3:14. (4.) Gideon made a very modest objection against this commission (Jdg 6:15): O my Lord! wherewith shall I save Israel? This question bespeaks him either, [1.] Distrustful of God and his power, as if, though God should be with him, yet it were impossible for him to save Israel. True faith is often weak, yet it shall not be rejected, but encouraged and strengthened. Or, [2.] Inquisitive concerning the methods he must take: "Lord, I labour under all imaginable disadvantages for it; if I must do it, thou must put me in the way." Note, Those who receive commissions from God must expect and seek for instructions from him. Or rather, [3.] Humble, self-diffident, and self-denying. The angel had honoured him, but see how meanly he speaks of himself: "My family is comparatively poor in Manasseh" (impoverished, it may be, more than other families by the Midianites), "and I am the least, that have the least honour and interest, in my father's house; what can I pretend to do? I am utterly unfit for the service, and unworthy of the honour." Note, God often chooses to do great things by those that are little, especially that are so in their own eyes. God delights to advance the humble. (5.) This objection was soon answered by a repetition of the promise that God would be with him, v. 16. "Object not thy poverty and meanness; such things have indeed often hindered men in great enterprises, but what are they to a man that has the presence of God with him, which will make up all the deficiencies of honour and estate. Surely I will be with thee, to direct and strengthen thee, and put such a reputation upon thee that, how weak soever thy personal interest is, thou shalt have soldiers enough to follow thee, and be assured thou shalt smite the Midianites as one men, as easily as if they were but one man and as effectually. All the thousands of Midian shall be as if they had but one neck, and thou shalt have the cutting of it off." (6.) Gideon desires to have his faith confirmed touching this commission; for he would not be over-credulous of that which tended so much to his own praise, would not venture upon an undertaking so far above him, and in which he must engage many more, but he would be well satisfied himself of his authority, and would be able to give satisfaction to others as to him who gave him that authority. He therefore humbly begs of this divine person, whoever he was, [1.] That he would give him a sign, Jdg 6:17. And, the commission being given him out of the common road of providence, he might reasonably expect it should be confirmed by some act of God out of the common course of nature: "Show me a sign to assure me of the truth of this concerning which thou talkest with me, that it is something more than talk, and that thou art in earnest." Now, under the dispensation of the Spirit, we are not to expect signs before our eyes, such as Gideon here desired, but must earnestly pray to God that, if we have found grace in his sight, he would show us a sign in our heart, by the powerful operations of his Spirit there, fulfilling the work of faith, and perfecting what is lacking in it. [2.] In order hereunto, that he would accept of a treat, and so give him a further and longer opportunity of conversation with him, Jdg 6:18. Those who know what it is to have communion with God desire the continuance of it, and are loth to part, praying with Gideon, Depart not hence, I pray thee. That which Gideon desired in courting his stay was that he might bring out some provision of meat for this stranger. He did not take him into the house to entertain him there, perhaps because his father's house were not well affected to him and his friends, or because he desired still to be in private with this stranger, and to converse with him alone (therefore he calls not for a servant to bring the provision, but fetches it himself), or because thus his father Abraham entertained angels unawares, not in his tent, but under a tree, Gen 18:8. Upon the angel's promise to stay to dinner with him, he hastened to bring out a kid, which, it is likely, was ready boiled for his own dinner, so that in making it ready he had nothing to do but to put it in the basket (for here was no sauce to serve it up in, nor the dish garnished) and the broth in a vessel, and so he presented it, Jdg 6:19. Hereby he intended, First, To testify his grateful and generous respects to this stranger, and, in him, to God who sent him, as one that studied what he should render. He had pleaded the poverty of his family (Jdg 6:15) to excuse himself from being a general, but not here to excuse himself from being hospitable. Out of the little which the Midianites had left him he would gladly spare enough to entertain a friend, especially a messenger from heaven. Secondly, To try who and what this extraordinary person was. What he brought out is called his present, Jdg 6:18. It is the same word that is used for a meat-offering, and perhaps that word is used which signifies both because Gideon intended to leave it to this divine person to determine which it should be when he had it before him: whether a feast or a meat-offering, and accordingly he would be able to judge concerning him: if he ate of it as common meat, he would suppose him to be a man, a prophet; if otherwise, as it proved, he should know him to be an angel. (7.) The angel gives him a sign in and by that which he had kindly prepared for his entertainment. For what we offer to God for his glory, and in token of our gratitude to him, will be made by the grace of God to turn to our own comfort and satisfaction. The angel ordered him to take the flesh and bread out of the basket, and lay it upon a hard and cold rock, and to pour out the broth upon it, which, if he brought it hot, would soon be cold there; and Gideon did so (Jdg 6:20), believing that the angel appointed it, not in contempt of his courtesy, but with an intention to give him a sign, which he did, abundantly to his satisfaction. For, [1.] He turned the meat into an offering made by fire, of a sweet savour unto himself, showing hereby that he was not a man who needed meat, but the Son of God who was to be served and honoured by sacrifice, and who in the fulness of time was to make himself a sacrifice. [2.] He brought fire out of the rock, to consume this sacrifice, summoning it, not by striking the rock, as we strike fire out of a flint, but by a gentle touch given to the offering with the end of his staff, Jdg 6:21. Hereby he gave him a sign that he had found grace in his sight, for God testified his acceptance of sacrifices by kindling them, if public, with fire from heaven, as those of Moses and Elias, if private, as this, with fire out of the earth, which was equivalent: both were the effect of divine power; and this acceptance of his sacrifice evidenced the acceptance of his person, confirmed his commission, and perhaps was intended to signify his success in the execution of it, that he and his army should be a surprising terror and consumption to the Midianites, like this fire out of the rock. [3.] He departed out of his sight immediately, did not walk off as a man, but vanished and disappeared as a spirit. Here was as much of a sign as he could wish. (8.) Gideon, though no doubt he was confirmed in his faith by the indications given of the divinity of the person who had spoken to him, yet for the present was put into a great fright by it, till God graciously pacified him and removed his fears. [1.] Gideon speaks peril to himself (Jdg 6:22): When he perceived that he was an angel (which was not till he had departed, as the two disciples knew not it was Jesus they had been talking with till he was going, Luk 24:31), then he cried out, Alas! O Lord God! be merciful to me, I am undone, for I have seen an angel, as Jacob, who wondered that his life was preserved when he had seen God, Gen 32:30. Ever since man has by sin exposed himself to God's wrath and curse an express from heaven has been a terror to him, as he scarcely dares to expect good tidings thence; at least, in this world of sense, it is a very awful thing to have any sensible conversation with that world of spirits to which we are so much strangers. Gideon's courage failed him now. [2.] God speaks peace to him, Jdg 6:23. It might have been fatal to him, but he assures him it should not. The Lord had departed out of his sight, Jdg 6:21. But though he must no longer walk by sight he might still live by faith, that faith which comes by hearing; for the Lord said to him, with an audible voice (as bishop Patrick thinks) these encouraging words, "Peace be unto thee, all is well, and be thou satisfied that it is so. Fear not; he that came to employ thee did not intend to slay thee; thou shalt not die." See how ready God is to revive the hearts of those that tremble at his word and presence, and to give those that stand in awe of his majesty assurances of his mercy. 3. The memorial of this vision which Gideon set up was a monument in form of an altar, the rather because it was by a kind of sacrifice upon a rock, without the solemnity of an altar, that the angel manifested his acceptance of him; then an altar was unnecessary (the angel's staff was sufficient to sanctify the gift without an altar), but now it was of use to preserve the remembrance of the vision, which was done by the name Gideon gave to this memorial, Jehovah-shalom (Jdg 6:24) - The Lord peace. This is, (1.) The title of the Lord that spoke to him. Compare Gen 16:13. The same that is the Lord our righteousness is our peace (Eph 2:14), our reconciler and so our Saviour. Or, (2.) The substance of what he said to him: "The Lord spoke peace, and created that fruit of the lips, bade me be easy when I was in that agitation." Or, (3.) A prayer grounded upon what he had said, so the margin understands it: The Lord send peace, that is, rest from the present trouble, for still the public welfare lay nearest his heart.

The matter is here settled concerning Mephibosheth. 1. This grant of his father's estate is confirmed to him, and Ziba called to be a witness to it (Sa2 9:9); and, it should seem, Saul had a very good estate, for his father was a mighty man of substance (Sa1 9:1), and he had fields and vineyards to bestow, Sa1 22:7. Be it ever so much, Mephibosheth is now master of it all. 2. The management of the estate is committed to Ziba, who knew what it was and how to make the most of it, in whom, having been his father's servant, he might confide, and who, having a numerous family of sons and servants, had hands sufficient to be employed about it, Sa2 9:10. Thus Mephibosheth is made very easy, having a good estate without care, and is in a fair way of being very rich, having much coming in and little occasion to spend, himself being kept at David's table. Yet he must have food to eat besides his own bread, provisions for his son and servants; and Ziba's sons and servants would come in for their share of his revenue, for which reason perhaps their number is here mentioned, fifteen sons and twenty servants, who would require nearly all there was; for as goods are increased those are increased that eat them, and what good has the owner thereof save the beholding of them with his eyes? Ecc 5:11. All that dwelt in the house of Ziba were servants to Mephibosheth (Sa2 9:12), that is, they all lived upon him, and made a prey of his estate, under pretence of waiting on him and doing him service. The Jews have a saying, "He that multiplies servants multiplies thieves." Ziba is now pleased, for he loves wealth, and will have abundance. "As the king has commanded, so will thy servant do, Sa2 9:11. Let me alone with the estate: and as for Mephibosheth" (they seem to be Ziba's words), "if the king please, he need not trouble the court, he shall eat at my table, and be as well treated as one of the king's sons." But David will have him at his own table, and Mephibosheth is as well pleased with his post as Ziba with his. How unfaithful Ziba was to him we shall find afterwards, Sa2 16:3. Now because David was a type of Christ, his Lord and son, his root and offspring, let his kindness to Mephibosheth serve to illustrate the kindness and love of God our Saviour towards fallen man, which yet he was under no obligation to, as David was to Jonathan. Man was convicted of rebellion against God, and, like Saul's house, under a sentence of rejection from him, was not only brought low and impoverished, but lame and impotent, made so by the fall. The Son of God enquires after this degenerate race, that enquired not after him, comes to seek and save them. To those of them that humble themselves before him, and commit themselves to him, he restores the forfeited inheritance, he entitles them to a better paradise than that which Adam lost, and takes them into communion with himself, sets them with his children at his table, and feasts them with the dainties of heaven. Lord, what is man, that thou shouldst thus magnify him!

Nathan, having delivered his message, staid not at court, but went home, probably to pray for David, to whom he had been preaching. God, in making use of him as an instrument to bring David to repentance, and as the herald both of mercy and judgment, put an honour upon the ministry, and magnified his word above all his name. David named one of his sons by Bath-sheba Nathan, in honour of this prophet (Ch1 3:5), and it was that son of whom Christ, the great prophet, lineally descended, Luk 3:31. When Nathan retired, David, it is probable, retired likewise, and penned the 51st Psalm, in which (though he had been assured that his sin was pardoned) he prays earnestly for pardon, and greatly laments his sin; for then will true penitents be ashamed of what they have done when God is pacified towards them, Eze 16:63. Here is, I. The child's illness: The Lord struck it, and it was very sick, perhaps with convulsions, or some other dreadful distemper, Sa2 12:15. The diseases and death of infants that have not sinned after the similitude of Adam's transgression, especially as they are sometimes sadly circumstanced, are sensible proofs of the original sin in which they are conceived. II. David's humiliation under this token of God's displeasure, and the intercession he made with God for the life of the child (Sa2 12:16, Sa2 12:17): He fasted, and lay all night upon the earth, and would not suffer any of his attendants either to feed him or help him up. This was an evidence of the truth of his repentance. For, 1. Hereby it appeared that he was willing to bear the shame of his sin, to have it ever before him, and to be continually upbraided with it; for this child would be a continual memorandum of it, both to himself and others, if he lived: and therefore he was so far from desiring its death, as most in such circumstances do, that he prayed earnestly for its life. True penitents patiently bear the reproach of their youth, and of their youthful lusts, Jer 31:19. 2. A very tender compassionate spirit appeared in this, and great humanity, above what is commonly found in men, especially men of war, towards little children, even their own; and this was another sign of a broken contrite spirit. Those that are penitent will be pitiful. 3. He discovered, in this, a great concern for another world, which is an evidence of repentance. Nathan had told him that certainly the child should die; yet, while it is in the reach of prayer, he earnestly intercedes with God for it, chiefly (as we may suppose) that its soul might be safe and happy in another world, and that his sin might not come against the child, and that it might not fare the worse for that in the future state. 4. He discovered, in this, a holy dread of God and of his displeasure. He deprecated the death of the child chiefly as it was a token of God's anger against him and his house, and was inflicted in performance of a threatening; therefore he prayed thus earnestly that, if it were the will of God, the child might live, because that would be to him a token of God's being reconciled to him. Lord, chasten me not in thy hot displeasure. Psa 6:1. III. The death of the child: It died on the seventh day (Sa2 12:18), when it was seven days old, and therefore not circumcised, which David might perhaps interpret as a further token of God's displeasure, that it died before it was brought under the seal of the covenant; yet he does not therefore doubt of its being happy for the benefits of the covenant do not depend upon the seals. David's servants, judging of him by themselves, were afraid to tell him that the child was dead, concluding that then he would disquiet himself most of all; so that he knew not till he asked, Sa2 12:19. IV. David's wonderful calmness and composure of mind when he understood the child was dead. Observe, 1. What he did. (1.) He laid aside the expressions of his sorrow, washed and anointed himself, and called for clean linen, that he might decently appear before God in his house. (2.) He went up to the tabernacle and worshipped, like Job when he heard of the death of his children. He went to acknowledge the hand of God in the affliction, and to humble himself under it, and to submit to his holy will in it, to thank God that he himself was spared and his sin pardoned, and to pray that God would not proceed in his controversy with him, nor stir up all his wrath. Is any afflicted? Let him pray. Weeping must never hinder worshipping. (3.) Then he went to his own house and refreshed himself, as one who found benefit by his religion in the day of his affliction; for, having worshipped, he did eat, and his countenance was no more sad. 2. The reason he gave for what he did. His servants thought it strange that he should afflict himself so for the sickness of the child and yet take the death of it so easily, and asked him the reason of it (Sa2 12:21), in answer to which he gives this plain account of his conduct, (1.) That while the child was alive he thought it his duty to importune the divine favour towards it, Sa2 12:22. Nathan had indeed said the child should die, but, for aught that he knew, the threatening might be conditional, as that concerning Hezekiah: upon his great humiliation and earnest prayer, he that had so often heard the voice of his weeping might be pleased to reverse the sentence, and spare the child: Who can tell whether God will yet be gracious to me? God gives us leave to be earnest with him in prayer for particular blessings, from a confidence in his power and general mercy, though we have no particular promise to build upon: we cannot be sure, yet let us pray, for who can tell but God will be gracious to us, in this or that particular? When our relations and friends have fallen sick, the prayer of faith has prevailed much; while there is life there is hope, and, while there is hope, there is room for prayer. (2.) That now the child was dead he thought it as much his duty to be satisfied in the divine disposal concerning it (Sa2 12:23): Now, wherefore should I fast? Two things checked his grief: - [1.] I cannot bring him back again; and again, He shall not return to me. Those that are dead are out of the reach of prayer; nor can our tears profit them. We can neither weep nor pray them back to this life. Wherefore then should we fast? To what purpose is this waste? Yet David fasted and wept for Jonathan when he was dead, in honour to him. [2.] I shall go to him. First, To him to the grave. Note, The consideration of our own death should moderate our sorrow at the death of our relations. It is the common lot; instead of mourning for their death, we should think of our own: and, whatever loss we have of them now, we shall die shortly, and go to them. Secondly, To him to heaven, to a state of blessedness, which even the Old Testament saints had some expectation of. Godly parents have great reason to hope concerning their children that die in infancy that it is well with their souls in the other world; for the promise is to us and to our seed, which shall be performed to those that do not put a bar in their own door, as infants do not. Favores sunt ampliandi - Favours received should produce the hope of more. God calls those his children that are born unto him; and, if they be his, he will save them. This may comfort us when our children are removed from us by death, they are better provided for, both in work and wealth, than they could have been in this world. We shall be with them shortly, to part no more. V. The birth of Solomon. Though David's marrying Bath-sheba had displeased the Lord, yet he was not therefore commanded to divorce her; so far from this that God gave him that son by her on whom the covenant of royalty should be entailed. Bath-sheba, no doubt, was greatly afflicted with the sense of her sin and the tokens of God's displeasure. But, God having restored to David the joys of his salvation, he comforted her with the same comforts with which he himself was comforted of God (Sa2 12:24): He comforted Bath-sheba. And both he and she had reason to be comforted in the tokens of God's reconciliation to them, 1. Inasmuch as, by his providence, he gave them a son, not as the former, who was given in anger and taken away in wrath, but a child graciously given, and written among the living in Jerusalem. They called him Solomon - peaceful, because his birth was a token of God's being at peace with them, because of the prosperity which was entailed upon him, and because he was to be a type of Christ, the prince of peace. God had removed one son from them, but now gave them another instead of him, like Seth instead of Abel, Gen 4:25. Thus God often balances the griefs of his people with comforts in the same thing wherein he hath afflicted them, setting the one over-against the other. David had very patiently submitted to the will of God in the death of the other child, and now God made up the loss of that, abundantly to his advantage, in the birth of this. The way to have our creature-comforts either continued or restored, or the loss of them made up some other way, is cheerfully to resign them to God. 2. Inasmuch as, by his grace, he particularly owned and favoured that son: The Lord loved him (Sa2 12:24 and Sa2 12:25), ordered him, by the prophet Nathan, to be called Jedidiah - Beloved of the Lord: though a seed of evil-doers (for such David and Bath-sheba were), yet so well ordered was the covenant, and the crown entailed by it, that it took away all attainders and corruption of blood, signifying that those who were by nature children of wrath and disobedience should, by the covenant of grace, not only be reconciled, but made favourites. And, in this name, he typified Jesus Christ, that blessed Jedidiah, the son of God's love, concerning whom God declared again and again, This is my beloved Son, in whom I am well pleased.

Satan, that sworn enemy to God and all good men, is here pushing forward his malicious prosecution of Job, whom he hated because God loved him, and did all he could to separate between him and his God, to sow discord and make mischief between them, urging God to afflict him and then urging him to blaspheme God. One would have thought that he had enough of his former attempt upon Job, in which he was so shamefully baffled and disappointed; but malice is restless: the devil and his instruments are so. Those that calumniate good people, and accuse them falsely, will have their saying, though the evidence to the contrary be ever so plain and full and they have been cast in the issue which they themselves have put it upon. Satan will have Job's cause called over again. The malicious, unreasonable, importunity of that great persecutor of the saints is represented (Rev 12:10) by his accusing them before our God day and night, still repeating and urging that against them which has been many a time answered: so did Satan here accuse Job day after day. Here is, I. The court set, and the prosecutor, or accuser, making his appearance (Job 2:1, Job 2:2), as before, Job 1:6, Job 1:7. The angels attended God's throne and Satan among them. One would have expected him to come and confess his malice against Job and his mistake concerning him, to cry, Peccavi - I have done wrong, for belying one whom God spoke well of, and to beg pardon; but, instead of that, he comes with a further design against Job. He is asked the same question as before, Whence comest thou? and answers as before, From going to and fro in the earth; as if he had been doing no harm, though he had been abusing that good man. II. The judge himself of counsel for the accused, and pleading for him (Job 2:3): "Hast thou considered my servant Job better than thou didst, and art thou now at length convinced that he is a faithful servant of mine, a perfect and an upright man; for thou seest he still holds fast his integrity?" This is now added to his character, as a further achievement; instead of letting go his religion, and cursing God, he holds it faster than ever, as that which he has now more than ordinary occasion for. He is the same in adversity that he was in prosperity, and rather better, and more hearty and lively in blessing God than ever he was, and takes root the faster for being thus shaken. See, 1. How Satan is condemned for his allegations against Job: "Thou movedst me against him, as an accuser, to destroy him without cause." Or, "Thou in vain movedst me to destroy him, for I will never do that." Good men, when they are cast down, are not destroyed, Co2 4:9. How well is it for us that neither men nor devils are to be our judges, for perhaps they would destroy us, right or wrong; but our judgment proceeds from the Lord, whose judgment never errs nor is biassed. 2. How Job is commended for his constancy notwithstanding the attacks made upon him: "Still he holds fast his integrity, as his weapon, and thou canst not disarm him - as his treasure, and thou canst not rob him of that; nay, thy endeavours to do it make him hold it the faster; instead of losing ground by the temptation, he gets ground." God speaks of it with wonder, and pleasure, and something of triumph in the power of his own grace; Still he holds fast his integrity. Thus the trial of Job's faith was found to his praise and honour, Pe1 1:7. Constancy crowns integrity. III. The accusation further prosecuted, Job 2:4. What excuse can Satan make for the failure of his former attempt? What can he say to palliate it, when he had been so very confident that he should gain his point? Why, truly, he has this to say, Skin for skin, and all that a man has, will he give for his life. Something of truth there is in this, that self-love and self-preservation are very powerful commanding principles in the hearts of men. Men love themselves better than their nearest relations, even their children, that are parts of themselves, will not only venture, but give, their estates to save their lives. All account life sweet and precious, and, while they are themselves in health and at ease, they can keep trouble from their hearts, whatever they lose. We ought to make a good use of this consideration, and, while God continues to us our life and health and the use of our limbs and senses, we should the more patiently bear the loss of other comforts. See Mat 6:25. But Satan grounds upon this an accusation of Job, slyly representing him, 1. As unnatural to those about him, and one that laid not to heart the death of his children and servants, nor cared how many of them had their skins (as I may say) stripped over their ears, so long as he slept in a whole skin himself; as if he that was so tender of his children's souls could be careless of their bodies, and, like the ostrich, hardened against his young ones, as though they were not his. 2. As wholly selfish, and minding nothing but his own ease and safety; as if his religion made him sour, and morose, and ill-natured. Thus are the ways and people of God often misrepresented by the devil and his agents. IV. A challenge given to make a further trial of Job's integrity (Job 2:5): "Put forth thy hand now (for I find my hand too short to reach him, and too weak to hurt him) and touch his bone and his flesh (that is with him the only tender part, make him sick with smiting him, Mic 6:13), and then, I dare say, he will curse thee to thy face, and let go his integrity." Satan knew it, and we find it by experience, that nothing is more likely to ruffle the thoughts and put the mind into disorder than acute pain and distemper of body. There is no disputing against sense. St. Paul himself had much ado to bear a thorn in the flesh, nor could he have borne it without special grace from Christ, Co2 12:7, Co2 12:9. V. A permission granted to Satan to make this trial, Job 2:6. Satan would have had God put forth his hand and do it; but he afflicts not willingly, nor takes any pleasure in grieving the children of men, much less his own children (Lam 3:33), and therefore, if it must be done, let Satan do it, who delights in such work: "He is in thy hand, do thy worst with him; but with a proviso and limitation, only save his life, or his soul. Afflict him, but not to death." Satan hunted for the precious life, would have taken that if he might, in hopes that dying agonies would force Job to curse his God; but God had mercy in store for Job after this trial, and therefore he must survive it, and, however he is afflicted, must have his life given him for a prey. If God did not chain up the roaring lion, how soon would he devour us! As far as he permits the wrath of Satan and wicked men to proceed against his people he will make it turn to his praise and theirs, and the remainder thereof he will restrain, Psa 76:10. "Save his soul," that is, "his reason" (so some), "preserve to him the use of that, for otherwise it will be no fair trial; if, in his delirium, he should curse God, that will be no disproof of his integrity. It would be the language not of his heart, but of his distemper." Job, in being thus maligned by Satan, was a type of Christ, the first prophecy of whom was that Satan should bruise his heel (Gen 3:15), and so he was foiled, as in Job's case. Satan tempted him to let go his integrity, his adoption (Mat 4:6): If thou be the Son of God. He entered into the heart of Judas who betrayed Christ, and (some think) with his terrors put Christ into his agony in the garden. He had permission to touch his bone and his flesh without exception of his life, because by dying he was to do that which Job could not do - destroy him that had the power of death, that is, the devil.

In all the conferences between Job and his friends we do not find any more weighty and considerable lines than these; would one have expected it? Here is much both of Christ and heaven in these verses: and he that said such things as these declared plainly that he sought the better country, that is, the heavenly; as the patriarchs of that age did, Heb 11:14. We have here Job's creed, or confession of faith. His belief in God the Father Almighty, the Maker of heaven and earth, and the principles of natural religion, he had often professed: but here we find him no stranger to revealed religion; though the revelation of the promised Seed, and the promised inheritance, was then discerned only like the dawning of the day, yet Job was taught of God to believe in a living Redeemer, and to look for the resurrection of the dead and the life of the world to come, for of these, doubtless, he must be understood to speak. These were the things he comforted himself with the expectation of, and not a deliverance from his trouble or a revival of his happiness in this world, as some would understand him; for besides that the expressions he here uses, of the Redeemer's standing at the latter day upon the earth, of his seeing God, and seeing him for himself, are wretchedly forced if they be understood of any temporal deliverance, it is very plain that he had no expectation at all of his return to a prosperous condition in this world. He had just now said that his way was fenced up, (Job 19:8) and his hope removed like a tree, Job 19:10. Nay, and after this he expressed his despair of any comfort in this life, Job 23:8, Job 23:9; Job 30:23. So that we must necessarily understand him of the redemption of his soul from the power of the grave, and his reception to glory, which is spoken of, Psa 49:15. We have reason to think that Job was just now under an extraordinary impulse of the blessed Spirit, which raised him above himself, gave him light, and gave him utterance, even to his own surprise. And some observe that, after this, we do not find Job's discourses such passionate, peevish, unbecoming, complaints of God and his providence as we have before met with: this hope quieted his spirit, stilled the storm and, having here cast anchor within the veil, his mind was kept steady from this time forward. Let us observe, I. To what intent Job makes this confession of his faith here. Never did any thing come in more pertinently, or to better purpose. 1. Job was now accused, and this was his appeal. His friends reproached him as a hypocrite and contemned him as a wicked man; but he appeals to his creed, to his faith, to his hope, and to his own conscience, which not only acquitted him from reigning sin, but comforted him with the expectation of a blessed resurrection. These are not the words of him that has a devil. He appeals to the coming of the Redeemer, from this wrangle at the bar to the judgment of the bench, even to him to whom all judgment is committed, who he knew would right him. The consideration of God's day coming will make it a very small thing with us to be judged of man's judgment, Co1 4:3, Co1 4:4. How easily may we bear the unjust calumnies and reproaches of men while we expect the glorious appearance of our Redeemer, and his redeemed, at the last day, and that there will then be a resurrection of names, as well as bodies! 2. Job was now afflicted, and this was his cordial; when he was pressed above measure this kept him from fainting - he believed that he should see the goodness of the Lord in the land of the living; not in this world, for that is the land of the dying. II. With what a solemn preface he introduces it, Job 19:23, Job 19:24. He breaks off his complaints abruptly, to triumph his comforts, which he does, not only for his own satisfaction, but for the edification of others. Those now about him, he feared, would little regard what he said, and so it proved, He therefore wished it might be recorded for the generations to come. O that my words were now written, the words I am now about to say! As if he had said, "I own I have spoken many unadvised words, which I could wish might be forgotten, for they will neither do me credit nor do others good. But I am now going to speak deliberately, and that which I desire may be published to all the world and preserved for the generations to come, in perpetuam rei memoriam - for an abiding memorial, and therefore that it may be written plainly and printed, or drawn out in large and legible characters, so that he that runs may read it; and that it may not be left in loose papers, but put into a book; or, if that should perish, that it may be engraven like an inscription upon a monument, with an iron pen in lead, or in the stone; let the engraver use all his art to make it a durable appeal to posterity." That which Job here somewhat passionately wished for God graciously granted him. His words are written; they are printed in God's book; so that, wherever that book is read, there shall this be told for a memorial concerning Job. He believed, therefore he spoke. III. What his confession itself is; what are the words which he would have to be written; we here have them written, Job 19:25-27. Let us observe them. 1. He believes the glory of the Redeemer and his own interest in him (Job 19:25): I know that my Redeemer liveth, that he is in being and is my life, and that he shall stand at last, or stand the last, or at the latter day, upon (or above) the earth. He shall be raised up, or, He shall be, at the latter day, (that is, in the fulness of time: the gospel day is called the last time because that is the last dispensation) upon the earth: so it points at his incarnation; or, He shall be lifted up from the earth (so it points at his crucifixion), or raised up out of the earth (so it is applicable to his resurrection), or, as we commonly understand it, At the end of time he shall appear over the earth, for he shall come in the clouds, and every eye shall see him, so close shall he come to this earth. He shall stand upon the dust (so the word is), upon all his enemies, which shall be put a dust under his feet; and he shall tread upon them and triumph over them. Observe here, (1.) That there is a Redeemer provided for fallen man, and Jesus Christ is that Redeemer. The word is Goel which is used for the next of kin, to whom, by the law of Moses, the right of redeeming a mortgaged estate did belong, Lev 25:25. Our heavenly inheritance was mortgaged by sin; we are ourselves utterly unable to redeem it; Christ is near of kin to us, the next kinsman that is able to redeem; he has paid our debt, satisfied God's justice for sin, and so has taken off the mortgage and made a new settlement of the inheritance. Our persons also want a Redeemer; we are sold for sin, and sold under sin; our Lord Jesus has wrought out a redemption for us, and proclaims redemption for us, and proclaims redemption to us, and so he is truly the Redeemer. (2.) He is a living Redeemer. As we are made by a living God, so we are saved by a living Redeemer, who is both almighty and eternal, and is therefore able to save to the uttermost. Of him it is witnessed that he liveth, Heb 7:8; Rev 1:18. We are dying, but he liveth, and hath assured us that because he lives we shall live also, Joh 14:19. (3.) There are those that through grace have an interest in this Redeemer, and can, upon good grounds, call him theirs. When Job had lost all his wealth and all his friends, yet he was not separated from Christ, nor cut off from his relation to him: "Still he is my Redeemer." That next kinsman adhered to him when all his other kindred forsook him, and he had the comfort of it. (4.) Our interest in the Redeemer is a thing that may be known; and, where it is known, it may be triumphed in, as sufficient to balance all our griefs: I know (observe with what an air of assurance he speaks it, as one confident of this very thing), I know that my Redeemer lives. His friends have often charged him with ignorance or vain knowledge; but he knows enough, and knows to good purpose, who knows Christ to be his Redeemer. (5.) There will be a latter day, a last day, a day when time shall be no more, Rev 10:6. That is a day we are concerned to think of every day. (6.) Our Redeemer will at that day stand upon the earth, or over the earth, to summon the dead out of their graves, and determine them to an unchangeable state; for to him all judgment is committed. He shall stand, at the last, on the dust to which this earth will be reduced by the conflagration. 2. He believes the happiness of the redeemed, and his own title to that happiness, that, at Christ's second coming, believers shall be raised up in glory and so made perfectly blessed in the vision and fruition of God; and this he believes with application to himself. (1.) He counts upon the corrupting of his body in the grave, and speaks of it with a holy carelessness and unconcernedness: Though, after my skin (which is already wasted and gone, none of it remaining but the skin of my teeth, Job 19:20) they destroy (those that are appointed to destroy it, the grave and the worms in it of which he had spoken, Job 17:14) this body. The word body is added: "Though they destroy this, this skeleton, this shadow (Job 17:7), this that I lay my hand upon," or (pointing perhaps to his weak and withered limbs) "this that you see, call it what you will; I expect that shortly it will be a feast for the worms." Christ's body saw not corruption, but ours must. And Job mentions this, that the glory of the resurrection he believed and hoped for might shine the more brightly. Note, It is good for us often to think, not only of the approaching death of our bodies, but of their destruction and dissolution in the grave; yet let not that discourage our hope of their resurrection, for the same power that made man's body at first, out of common dust, can raise it out of its own dust. This body which we now take such care about, and make such provision for, will in a little time be destroyed. Even my reins (says Job) shall be consumed within me (Job 19:27); the innermost part of the body, which perhaps putrefies first. (2.) He comforts himself with the hopes of happiness on the other side death and the grave: After I shall awake (so the margin reads it), though this body be destroyed, yet out of my flesh shall I see God. [1.] Soul and body shall come together again. That body which must be destroyed in the grave shall be raised again, a glorious body: Yet in my flesh I shall see God. The separate soul has eyes wherewith to see God, eyes of the mind; but Job speaks of seeing him with eyes of flesh, in my flesh, with my eyes; the same body that died shall rise again, a true body, but a glorified body, fit for the employments and entertainments of that world, and therefore a spiritual body, Co1 15:44. Let us therefore glorify God with our bodies because there is such a glory designed for them. [2.] Job and God shall come together again: In my flesh shall I see God, that is, the glorified Redeemer, who is God. I shall see God in my flesh (so some read it), the Son of God clothed with a body which will be visible even to eyes of flesh. Though the body, in the grave, seem despicable and miserable, yet it shall be dignified and made happy in the vision of God. Job now complained that he could not get a sight of God (Job 23:8, Job 23:9), but hoped to see him shortly, never more to lose the sight of him, and that sight of him will be the more welcome after the present darkness and distance. Note, It is the blessedness of the blessed that they shall see God, shall see him as he is, see him face to face, and no longer through a glass darkly. See with what pleasure holy Job enlarges upon this (Job 19:27): "Whom I shall see for myself," that is, "see and enjoy, see to my own unspeakable comfort and satisfaction. I shall see him as mine, as mine with an appropriating sight," Rev 21:3. God himself shall be with them and be their God; they shall be like him, for they shall see him as he is, that is seeing for themselves, Jo1 3:2. My eyes shall behold him, and not another. First, "He, and not another for him, shall be seen, not a type or figure of him, but he himself." Glorified saints are perfectly sure that they are not imposed upon; it is no deceptio visus - illusion of the senses. Secondly, "I, and not another for me, shall see him. Though my flesh and body be consumed, yet I shall not need a proxy; I shall see him with my own eyes." This was what Job hoped for, and what he earnestly desired, which, some think, is the meaning of the last clause: My reins are spent in my bosom, that is, "all my desires are summed up and concluded in this; this will crown and complete them all; let me have this, and I shall have nothing more to desire; it is enough; it is all." With this the prayers of David, the son of Jesse, are ended. IV. The application of this to his friends. His creed spoke comfort to himself, but warning and terror to those that set themselves against him. 1. It was a word of caution to them not to proceed and persist in their unkind usage of him, Job 19:28. He had reproved them for what they had said, and now tells them what they should say for the reducing of themselves and one another to a better temper. "Why persecute we him thus? Why do we grieve him and vex him, by censuring and condemning him, seeing the root of the matter, or the root of the word, is found in him?" Let this direct us, (1.) In our care concerning ourselves. We are all concerned to see to it that the root of the matter be found in us. A living, quickening, commanding, principle of grace in the heart, is the root of the matter, as necessary to our religion as the root to the tree, to which it owes both its fixedness and its fruitfulness. Love to God and our brethren, faith in Christ, hatred of sin - these are the root of the matter; other things are but leaves in comparison with these. Serious godliness is the one thing needful. (2.) In our conduct towards our brethren. We are to believe that many have the root of the matter in them who are not in every thing of our mind - who have their follies, and weaknesses, and mistakes - and to conclude that it is at our peril if we persecute any such. Woe be to him that offends one of those little ones! God will resent and revenge it. Job and his friends differed in some notions concerning the methods of Providence, but they agreed in the root of the matter, the belief of another world, and therefore should not persecute one another for these differences. 2. It was a word of terror to them. Christ's second coming will be very dreadful to those that are found smiting their fellow servants (Mat 24:49), and therefore (v. 29), "Be you afraid of the sword, the flaming sword of God's justice, which turns every way; fear, lest you make yourselves obnoxious to it." Good men need to be frightened from sin by the terrors of the Almighty, particularly from the sin of rashly judging their brethren, Mat 7:1; Jam 3:1. Those that are peevish and passionate with their brethren, censorious of them and malicious towards them, should know, not only that their wrath, whatever it pretends, works not the righteousness of God, but that, (1.) They may expect to smart for it in this world: It brings the punishments of the sword. Wrath leads to such crimes as expose men to the sword of the magistrate. God himself often takes vengeance for it, and those that showed no mercy shall find no mercy. (2.) If they repent not, that will be an earnest of worse. By these you may know there is a judgment, not only a present government, but a future judgment, in which hard speeches must be accounted for.

Bildad is to be commended here for two things: - 1. For speaking no more on the subject about which Job and he differed. Perhaps he began to think Job was in the right, and then it was justice to say no more concerning it, as one that contended for truth, not for victory, and therefore, for the finding of truth, would be content to lose the victory; or, if he still thought himself in the right, yet he knew when he had said enough, and would not wrangle endlessly for the last word. Perhaps indeed one reason why he and the rest of them let fall this debate was because they perceived that Job and they did not differ so much in opinion as they thought: they owned that wicked people might prosper a while, and Job owned they would be destroyed at last; how little then was the difference! If disputants would understand one another better, perhaps they would find themselves nearer one another than they imagined. 2. For speaking so well on the matter about which Job and he were agreed. If we would all get our hearts filled with awful thoughts of God and humble thoughts of ourselves, we should not be so apt as we are to fall out about matters of doubtful disputation, which are trifling or intricate. Two ways Bildad takes here to exalt God and abase man: - I. He shows how glorious God is, and thence infers how guilty and impure man is before him, Job 25:2-4. Let us see then, 1. What great things are here said of God, designed to possess Job with a reverence of him, and to check his reflections upon him and upon his dealings with him: (1.) God is the sovereign Lord of all, and with him is terrible majesty. Dominion and fear are with him, Job 25:2. He that gave being has an incontestable authority to give laws, and can enforce the laws he gives. He that made all has a right to dispose of all according to his own will, with an absolute sovereignty. Whatever he will do he does, and may do; and none can say unto him, What doest thou? or Why doest thou so? Dan 4:35. His having dominion (or being Dominus - Lord) bespeaks him both owner and ruler of all the creatures. They are all his, and they are all under his direction and at his disposal. Hence it follows that he is to be feared (that is, reverenced and obeyed), that he is feared by all that know him (the seraphim cover their faces before him), and that, first or last, all will be made to fear him. Men's dominion is often despicable, often despised, but God is always terrible. (2.) The glorious inhabitants of the upper world are all perfectly observant of him and entirely acquiesce in his will: He maketh peace in his high places. He enjoys himself in a perfect tranquillity. The holy angels never quarrel with him, nor with one another, but entirely acquiesce in his will, and unanimously execute it without murmuring or disputing. Thus the will of God is done in heaven; and thus we pray that it may be done by us and others on earth. The sun, moon, and stars, keep their courses, and never clash with one another: nay, even in this lower region, which is often disturbed with storms and tempests, yet when God pleases he commands peace, by making the storm a calm, Psa 107:29; Psa 65:7. Observe, The high places are his high places; for the heaven, even the heavens, are the Lord's (Psa 115:16) in a peculiar manner. Peace is God's work; where it is made it is he that makes it, Isa 57:19. In heaven there is perfect peace; for there is perfect holiness, and there is God, who is love. (3.) He is a God of irresistible power: Is there any number of his armies? Job 25:3. The greatness and power of princes are judged of by their armies. God is not only himself almighty, but he has numberless numbers of armies at his beck and disposal, - standing armies that are never disbanded, - regular troops, and well disciplined, that are never to seek, never at a loss, that never mutiny, - veteran troops, that have been long in his service, - victorious troops, that never failed of success nor were ever foiled. All the creatures are his hosts, angels especially. He is Lord of all, Lord of hosts. He has numberless armies, and yet makes peace. He could make war upon us, but is willing to be at peace with us; and even the heavenly hosts were sent to proclaim peace on earth and good will towards men, Luk 2:14. (4.) His providence extends itself to all: Upon whom does not his light arise? The light of the sun is communicated to all parts of the world, and, take the year round, to all equally. See Psa 19:6. That is a faint resemblance of the universal cognizance and care God takes of the whole creation, Mat 5:45. All are under the light of his knowledge and are naked and open before him. All partake of the light of his goodness: it seems especially to be meant of that. He is good to all; the earth is full of his goodness. He is Deus optimus - God, the best of beings, as well as maximus - the greatest: he has power to destroy; but his pleasure is to show mercy. All the creatures live upon his bounty. 2. What low things are here said of man, and very truly and justly (Job 25:4): How then can man be justified with God? Or how can he be clean? Man is not only mean, but vile, not only earthly, but filthy; he cannot be justified, he cannot be clean, (1.) In comparison with God. Man's righteousness and holiness, at the best, are nothing to God's, Psa 89:6. (2.) In debate with God. He that will quarrel with the word and providence of God must unavoidably go by the worst. God will be justified, and then man will be condemned, Psa 51:4; Rom 3:4. There is no error in God's judgment, and therefore there lies no exception against it, nor appeal from it. (3.) In the sight of God. If God is so great and glorious, how can man, who is guilty and impure, appear before him? Note, [1.] Man, by reason of his actual transgressions, is obnoxious to God's justice and cannot in himself be justified before him: he can neither plead Not guilty, nor plead any merit of his own to balance or extenuate his guilt. The scripture has concluded all under sin. [2.] Man, by reason of his original corruption, as he is born of a woman, is odious to God's holiness, and cannot be clean in his sight. God sees his impurity, and it is certain that by it he is rendered utterly unfit for communion and fellowship with God in grace here and for the vision and fruition of him in glory hereafter. We have need therefore to be born again of water and of the Holy Ghost, and to be bathed again and again in the blood of Christ, that fountain opened. II. He shows how dark and defective even the heavenly bodies are in the sight of God, and in comparison with him, and thence infers how little, and mean, and worthless, man is. 1. The lights of heaven, though beauteous creatures, are before God as clods of earth (Job 25:5): Behold even to the moon, walking in brightness, and the stars, those glorious lamps of heaven, which the heathen were so charmed with the lustre of that they worshipped them - yet, in God's sight, in comparison with him, they shine not, they are not pure; they have no glory, by reason of the glory which excelleth, as a candle, though it burn, yet does not shine when it is set in the clear light of the sun. The glory of God, shining in his providences, eclipses the glory of the brightest creatures, Isa 24:23. The moon shall be confounded, and the sun ashamed, when the Lord of hosts shall reign in Mount Sion. The heavenly bodies are often clouded; we plainly see spots in the moon, and, with the help of glasses, may sometimes discern spots upon the sun too: but God sees spots in them that we do not see. How durst Job then so confidently appeal to God, who would discover that amiss in him which he was not aware of in himself? 2. The children of men, though noble creatures, are before God but as worms of the earth (Job 25:6): How much less does man shine in honour, how much less is he pure in righteousness that is a worm, and the son of man, whoever he be, that is a worm! - a vermin (so some), not only mean and despicable, but noxious and detestable; a mite (so others), the smallest animal, which cannot be discerned with the naked eye, but through a magnifying glass. Such a thing is man. (1.) So mean, and little, and inconsiderable, in comparison with God and with the holy angels: so worthless and despicable, having his original in corruption, and hastening to corruption. What little reason has man to be proud, and what great reason to be humble! (2.) So weak and impotent, and so easily crushed, and therefore a very unequal match for Almighty God. Shall man be such a fool as to contend with his Maker, who can tread him to pieces more easily than we can a worm? (3.) So sordid and filthy. Man is not pure for he is a worm, hatched in putrefaction, and therefore odious to God. Let us therefore wonder at God's condescension in taking such worms as we are into covenant and communion with himself, especially at the condescension of the Son of God, in emptying himself so far as to say, I am a worm, and no man, Psa 22:6.

Job's discourse here is called a parable (mashal), the title of Solomon's proverbs, because it was grave and weighty, and very instructive, and he spoke as one having authority. It comes from a word that signifies to rule, or have dominion; and some think it intimates that Job now triumphed over his opponents, and spoke as one that had baffled them. We say of an excellent preacher that he knows how dominari in concionibus - to command his hearers. Job did so here. A long strife there had been between Job and his friends; they seemed disposed to have the matter compromised; and therefore, since an oath for confirmation is an end of strife (Heb 6:16), Job here backs all he had said in maintenance of his own integrity with a solemn oath, to silence contradiction, and take the blame entirely upon himself if he prevaricated. Observe, I. The form of his oath (Job 27:2): As God liveth, who hath taken away my judgment. Here, 1. He speaks highly of God, in calling him the living God (which means everliving, the eternal God, that has life in himself) and in appealing to him as the sole and sovereign Judge. We can swear by no greater, and it is an affront to him to swear by any other. 2. Yet he speaks hardly of him, and unbecomingly, in saying that he had taken away his judgment (that is, refused to do him justice in this controversy and to appear in defence of him), and that by continuing his troubles, on which his friends grounded their censures of him, he had taken from him the opportunity he hoped ere now to have of clearing himself. Elihu reproved him for this word (Job 34:5); for God is righteous in all his ways, and takes away no man's judgment. But see how apt we are to despair of favour if it be not shown us immediately, so poor-spirited are we and so soon weary of waiting God's time. He also charges it upon God that he had vexed his soul, had not only not appeared for him, but had appeared against him, and, by laying such grievous afflictions upon him had quite embittered his life to him and all the comforts of it. We, by our impatience, vex our own souls and then complain of God that he has vexed them. Yet see Job's confidence in the goodness both of his cause and of his God, that though God seemed to be angry with him, and to act against him for the present, yet he could cheerfully commit his cause to him. II. The matter of his oath, Job 27:3, Job 27:4. 1. That he would not speak wickedness, nor utter deceit - that, in general, he would never allow himself in the way of lying, that, as in this debate he had all along spoken as he thought, so he would never wrong his conscience by speaking otherwise; he would never maintain any doctrine, nor assert any matter of fact, but what he believed to be true; nor would he deny the truth, how much soever it might make against him: and, whereas his friends charged him with being a hypocrite, he was ready to answer, upon oath, to all their interrogatories, if called to do so. On the one hand he would not, for all the world, deny the charge if he knew himself guilty, but would declare the truth, the whole truth, and nothing but the truth, and take to himself the shame of his hypocrisy. On the other hand, since he was conscious to himself of his integrity, and that he was not such a man as his friends represented him, he would never betray his integrity, nor charge himself with that which he was innocent of. He would not be brought, no, not by the rack of their unjust censures, falsely to accuse himself. If we must not bear false witness against our neighbour, then not against ourselves. 2. That he would adhere to this resolution as long as he lived (Job 27:3): All the while my breath is in me. Our resolutions against sin should be thus constant, resolutions for life. In things doubtful and indifferent, it is not safe to be thus peremptory. We know not what reason we may see to change our mind: God may reveal to us that which we now are not aware of. But in so plain a thing as this we cannot be too positive that we will never speak wickedness. Something of a reason for his resolution is here implied - that our breath will not be always in us. We must shortly breathe our last, and therefore, while our breath is in us, we must never breathe wickedness and deceit, nor allow ourselves to say or do any thing which will make against us when our breath shall depart. The breath in us is called the spirit of God, because he breathed it into us; and this is another reason why we must not speak wickedness. It is God that gives us life and breath, and therefore, while we have breath, we must praise him. III. The explication of his oath (Job 27:5, Job 27:6): "God forbid that I should justify you in your uncharitable censures of me, by owning myself a hypocrite: no, until I die I will not remove my integrity from me; my righteousness I hold fast, and will not let it go." 1. He would always be an honest man, would hold fast his integrity, and not curse God, as Satan, by his wife, urged him to do, Job 2:9. Job here thinks of dying, and of getting ready for death, and therefore resolves never to part with his religion, though he had lost all he had in the world. Note, The best preparative for death is perseverance to death in our integrity. "Until I die," that is, "though I die by this affliction, I will not thereby be put out of conceit with my God and my religion. Though he slay me, yet will I trust in him." 2. He would always stand to it that he was an honest man; he would not remove, he would not part with, the conscience, and comfort, and credit of his integrity; he was resolved to defend it to the last. "God knows, and my own heart knows, that I always meant well, and did not allow myself in the omission of any known duty or the commission of any known sin. This is my rejoicing, and no man shall rob me of it; I will never lie against my right." It has often been the lot of upright men to be censured and condemned as hypocrites; but it well becomes them to bear up boldly against such censures, and not to be discouraged by them nor think the worse of themselves for them; as the apostle (Heb 13:18): We have a good conscience in all things, willing to live honestly. Hic murus aheneus esto, nil conscire sibi. Be this thy brazen bulwark of defence, Still to preserve thy conscious innocence. Job complained much of the reproaches of his friends; but (says he) my heart shall not reproach me, that is, "I will never give my heart cause to reproach me, but will keep a conscience void of offence; and, while I do so, I will not give my heart leave to reproach me." Who shall lay any thing to the charge of God's elect? It is God that justifies. To resolve that our hearts shall not reproach us when we give them cause to do so is to affront God, whose deputy conscience is, and to wrong ourselves; for it is a good thing, when a man has sinned, to have a heart within him to smite him for it, Sa2 24:10. But to resolve that our hearts shall not reproach us while we still hold fast our integrity is to baffle the designs of the evil spirit (who tempts good Christians to question their adoption, If thou be the Son of God) and to concur with the operations of the good Spirit, who witnesses to their adoption.

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

Let us observe here, 1. Who speaks - The Lord, Jehovah, not a created angel, but the eternal Word himself, the second person in the blessed Trinity, for it is he by whom the worlds were made, and that was no other than the Son of God. The same speaks here that afterwards spoke from Mount Sinai. Here he begins with the creation of the world, there with the redemption of Israel out of Egypt, and from both is inferred the necessity of our subjection to him. Elihu had said, God speaks to men and they do not perceive it (Job 33:14); but this they could not but perceive, and yet we have a more sure word of prophecy, Pe2 1:19. 2. When he spoke - Then. When they had all had their saying, and yet had not gained their point, then it was time for God to interpose, whose judgment is according to truth. When we know not who is in the right, and perhaps are doubtful whether we ourselves are, this may satisfy us, That God will determine shortly in the valley of decision, Joe 3:14. Job had silenced his three friends, and yet could not convince them of his integrity in the main. Elihu had silenced Job, and yet could not bring him to acknowledge his mismanagement of this dispute. But now God comes, and does both, convinces Job first of his unadvised speaking and makes him cry, Peccavi - I have done wrong; and, having humbled him, he puts honour upon him, by convincing his three friends that they had done him wrong. These two things God will, sooner or later, do for his people: he will show them their faults, that they may be themselves ashamed of them, and he will show others their righteousness, and bring it forth as the light, that they may be ashamed of their unjust censures of them. 3. How he spoke - Out of the whirlwind, the rolling and involving cloud, which Elihu took notice of, Job 37:1, Job 37:2, Job 37:9. A whirlwind prefaced Ezekiel's vision (Eze 1:4), and Elijah's, Kg1 19:11. God is said to have his way in the whirlwind (Nah 1:3), and, to show that even the stormy wind fulfils his word, here it was made the vehicle of it. This shows what a mighty voice God's is, that is was not lost, but perfectly audible, even in the noise of a whirlwind. Thus God designed to startled Job, and to command his attention. Sometimes God answers his own people in terrible corrections, as out of the whirlwind, but always in righteousness. 4. To whom he spoke: He answered Job, directed his speech to him, to convince him of what was amiss, before he cleared him from the unjust aspersions cast upon him. It is God only that can effectually convince of sin, and those shall so be humbled whom he designs to exalt. Those that desire to hear from God, as Job did, shall certainly hear from him at length. 5. What he said. We may conjecture that Elihu, or some other of the auditory, wrote down verbatim what was delivered out of the whirlwind, for we find (Rev 10:4) that, when the thunders uttered their voices, John was prepared to write. Or, if it was not written then, yet, the penman of the book being inspired by the Holy Ghost, we are sure that we have here a very true and exact report of what was said. The Spirit (says Christ) shall bring to your remembrance, as he did here, what I have said to you. The preface is very searching. (1.) God charges him with ignorance and presumption in what he had said (Job 38:2): "Who is this that talks at this rate? Is it Job? What! a man? That weak, foolish, despicable, creature - shall he pretend to prescribe to me what I must do or to quarrel with me for what I have done? Is it Job? What! my servant Job, a perfect and an upright man? Can he so far forget himself, and act unlike himself? Who, where, is he that darkens counsel thus by words without knowledge? Let him show his face if he dare, and stand to what he has said." Note, Darkening the counsels of God's wisdom with our folly is a great affront and provocation to God. Concerning God's counsels we must own that we are without knowledge. They are a deep which we cannot fathom; we are quite out of our element, out of our aim, when we pretend to account for them. Yet we are too apt to talk of them as if we understood them, with a great deal of niceness and boldness; but, alas! we do but darken them, instead of explaining them. We confound and perplex ourselves and one another when we dispute of the order of God's decrees, and the designs, and reasons, and methods, of his operations of providence and grace. A humble faith and sincere obedience shall see further and better into the secret of the Lord than all the philosophy of the schools, and the searches of science, so called. This first word which God spoke is the more observable because Job, in his repentance, fastens upon it as that which silenced and humbled him, Job 42:3. This he repeated and echoed as the arrow that stuck fast in him: "I am the fool that has darkened counsel." There was some colour to have turned it upon Elihu, as if God meant him, for he spoke last, and was speaking when the whirlwind began; but Job applied it to himself, as it becomes us to do when faithful reproofs are given, and not (as most do) to billet them upon other people. (2.) He challenges him to give such proofs of his knowledge as would serve to justify his enquiries into the divine counsels (Job 38:3): "Gird up now thy loins like a stout man; prepare thyself for the encounter; I will demand of thee, will put some questions to thee, and answer me if thou canst, before I answer thine." Those that go about to call God to an account must expect to be catechised and called to an account themselves, that they may be made sensible of their ignorance and arrogance. God here puts Job in mind of what he had said, Job 13:22. Call thou, and I will answer. "Now make thy words good."

We have heard what the kings of the earth have to say against Christ's kingdom, and have heard it gainsaid by him that sits in heaven; let us now hear what the Messiah himself has to say for his kingdom, to make good his claims, and it is what all the powers on earth cannot gainsay. I. The kingdom of the Messiah is founded upon a decree, an eternal decree, of God the Father. It was not a sudden resolve, it was not the trial of an experiment, but the result of the counsels of the divine wisdom and the determinations of the divine will, before all worlds, neither of which can be altered - the precept or statute (so some read it), the covenant or compact (so others), the federal transactions between the Father and the Son concerning man's redemption, represented by the covenant of royalty made with David and his seed, Psa 89:3. This our Lord Jesus often referred to as that which, all along in his undertaking, he governed himself by; This is the will of him that sent me, Joh 6:40. This commandment have I received of my Father, Joh 10:18; Joh 14:31. II. There is a declaration of that decree as far as is necessary for the satisfaction of all those who are called and commanded to yield themselves subjects to this king, and to leave those inexcusable who will not have him to reign over them. The decree was secret; it was what the Father said to the Son, when he possessed him in the beginning of his way, before his works of old; but it is declared by a faithful witness, who had lain in the bosom of the Father from eternity, and came into the world as the prophet of the church, to declare him, Joh 1:18. The fountain of all being is, without doubt, the fountain of all power; and it is by, from, and under him, that the Messiah claims. He has his right to rule from what Jehovah said to him, by whose word all things were made and are governed. Christ here makes a tow-fold title to his kingdom: - 1. A title by inheritance (Psa 2:7): Thou art my Son, this day have I begotten thee. This scripture the apostle quotes (Heb 1:5) to prove that Christ has a more excellent name than the angels, but that he obtained it by inheritance, Psa 2:4. He is the Son of God, not by adoption, but his begotten Son, the only begotten of the Father, Joh 1:14. And the Father owns him, and will have this declared to the world as the reason why he is constituted King upon the holy hill of Zion; he is therefore unquestionably entitled to, and perfectly qualified for, that great trust. He is the Son of God, and therefore of the same nature with the Father, has in him all the fulness of the godhead, infinite wisdom, power, and holiness. The supreme government of the church is too high an honour and too hard an undertaking for any mere creature; none can be fit for it but he who is one with the Father and was from eternity by him as one brought up with him, thoroughly apprized of all his counsels, Pro 8:30. He is the Son of God, and therefore dear to him, his beloved Son, in whom he is well pleased; and upon this account we are to receive him as a King; for because the Father loveth the Son he hath given all things into his hand, Joh 3:35; Joh 5:20. Being a Son, he is heir of all things, and, the Father having made the worlds by him, it is easy to infer thence that by him also he governs them; for he is the eternal Wisdom and the eternal Word. If God hath said unto him, "Thou art my Son," it becomes each of us to say to him, "Thou art my Lord, my sovereign." Further, to satisfy us that his kingdom is well-grounded upon his sonship, we are here told what his sonship is grounded on: This day have I begotten thee, which refers both to his eternal generation itself, for it is quoted (Heb 1:5) to prove that he is the brightness of his Father's glory and the express image of his person (Psa 2:3), and to the evidence and demonstration given of it by his resurrection from the dead, for to that also it is expressly applied by the apostle, Act 13:33. He hath raised up Jesus again, as it is written, Thou art my Son, this day have I begotten thee. It was by the resurrection from the dead, that sign of the prophet Jonas, which was to be the most convincing of all, that he was declared to be the Son of God with power, Rom 1:4. Christ is said to be the first-begotten and first-born from the dead, Rev 1:5; Col 1:18. Immediately after his resurrection he entered upon the administration of his mediatorial kingdom; it was then that he said, All power is given unto me, and to that especially he had an eye when he taught his disciples to pray, Thy kingdom come. 2. A title by agreement, Psa 2:8, Psa 2:9. The agreement is, in short, this: the Son must undertake the office of an intercessor, and, upon that condition, he shall have the honour and power of a universal monarch; see Isa 53:12, Therefore will I divide him a portion with the great, because he made intercession for the transgressors. He shall be a priest upon his throne, and the counsel of peace shall be between them both, Zac 6:13. (1.) The Son must ask. This supposes his putting himself voluntarily into a state of inferiority to the Father, by taking upon him the human nature; for, as God, he was equal in power and glory with the Father and had nothing to ask. It supposes the making of a satisfaction by the virtue of which the intercession must be made, and the paying of a price, on which this large demand was to be grounded; see Joh 17:4, Joh 17:5. The Son, in asking the heathen for his inheritance, aims, not only at his own honour, but at their happiness in him; so that he intercedes for them, ever lives to do so, and is therefore able to save to the uttermost. (2.) The Father will grant more than to the half of the kingdom, even to the kingdom itself. It is here promised him, [1.] That his government shall be universal: he shall have the heathen for his inheritance, not the Jews only, to whose nation the church had been long confined, but the Gentiles also. Those in the uttermost parts of the earth (as this nation of ours) shall be his possession, and he shall have multitudes of willing loyal subjects among them. Baptized Christians are the possession of the Lord Jesus; they are to him for a name and a praise. God the Father gives them to him when by his Spirit and grave he works upon them to submit their necks to the yoke of the Lord Jesus. This is in part fulfilled; a great part of the Gentile world received the gospel when it was first preached, and Christ's throne was set up there where Satan's seat had long been. But it is to be yet further accomplished when the kingdoms of this world shall become the kingdoms of the Lord and of his Christ, Rev 11:15. Who shall live when God doeth this? [2.] That it shall be victorious: Thou shalt break them (those of them that oppose thy kingdom) with a rod of iron, Psa 2:9. This was in part fulfilled when the nation of the Jews, those that persisted in unbelief and enmity to Christ's gospel, were destroyed by the Roman power, which was represented (Dan 2:40) by feet of iron, as here by a rod of iron. It had a further accomplishment in the destruction of the Pagan powers, when the Christian religion came to be established; but it will not be completely fulfilled till all opposing rule, principality, and power, shall be finally put down, Co1 15:24; Psa 110:5, Psa 110:6. Observe, How powerful Christ is and how weak the enemies of his kingdom are before him; he has a rod of iron wherewith to crush those that will not submit to his golden sceptre; they are but like a potter's vessel before him, suddenly, easily, and irreparably dashed in pieces by him; see Rev 2:27. "Thou shalt do it, that is, thou shalt have leave to do it." Nations shall be ruined, rather than the gospel church shall not be built and established. I have loved thee, therefore will I give men for thee, Isa 43:4. "Thou shalt have power to do it; none shall be able to stand before thee; and thou shalt do it effectually." Those that will not bow shall break. In singing this, and praying it over, we must give glory to Christ as the eternal Son of God and our rightful Lord, and must take comfort from this promise, and plead it with God, that the kingdom of Christ shall be enlarged and established and shall triumph over all opposition.