Resultados para: "THUMB"

<p>The covenant of priesthood must be made by sacrifice, as well as other covenants, Psa 50:5. And thus Christ was consecrated by the sacrifice of himself, once for all. Sacrifices of each kind must be offered for the priests, that they might with the more tenderness and concern offer the gifts and sacrifices of the people, with compassion on the ignorant, and on those that were out of the way, not insulting over those for whom sacrifices were offered, remembering that they themselves had had sacrifices offered for them, being compassed with infirmity. 1. A bullock, the largest sacrifice, was offered for a sin-offering (Lev 8:14), that hereby atonement might be made, and they might not bring any of the guilt of the sins of their former state into the new character they were now to put on. When Isaiah was sent to be a prophet, he was told to his comfort, Thy iniquity is taken away, Isa 6:7. Ministers, that are to declare the remission of sins to others, should give diligence to get it made sure to themselves in the first place that their own sins are pardoned. Those to whom is committed the ministry of reconciliation must first be reconciled to God themselves, that they may deal for the souls of others as for their own. 2. A ram was offered for a burnt-offering, Lev 8:18-21. By this they gave to God the glory of this great honour which was now put upon them, and returned him praise for it, as Paul thanked Christ Jesus for putting him into the ministry, Ti1 1:12. They also signified the devoting of themselves and all their services to the honour of God. 3. Another ram, called the ram of consecration, was offered for a peace-offering, Lev 8:22, etc. The blood of it was part put on the priests, on their ears, thumbs, and toes, and part sprinkled upon the altar; and thus he did (as it were) marry them to the altar, upon which they must all their days give attendance. All the ceremonies about this offering, as those before, were appointed by the express command of God; and, if we compare this chapter with Ex. 29, we shall find that the performance of the solemnity exactly agrees with the precept there, and in nothing varies. Here, therefore, as in the account we had of the tabernacle and its vessels, it is again and again repeated, As the Lord commanded Moses. And thus Christ, when he sanctified himself with his own blood, had an eye to his Father&#039;s will in it. As the Father gave me commandment so I do, Joh 14:31; Joh 10:18; Joh 6:38.</p>

<p>Observe, I. To complete the purification of the leper, on the eighth day, after the former solemnity performed without the camp, and, as it should seem, before he returned to his own habitation, he was to attend at the door of the tabernacle, and was there to be presented to the Lord, with his offering, Lev 14:11. Observe here, 1. That the mercies of God oblige us to present ourselves to him, Rom 12:1. 2. When God has restored us to the liberty of ordinances again, after restraint by sickness, distance, or otherwise, we should take the first opportunity of testifying our respect to God, and our affection to his sanctuary, by a diligent improvement of the liberty we are restored to. When Christ had healed the impotent man, he soon after found him in the temple, Joh 5:14. When Hezekiah asks, What is the sign that I shall go up to the house of the Lord? he means, &quot;What is the sign that I shall recover?&quot; intimating that if God restored him his health, so that he should be able to go abroad, the house of the Lord should be the first place he would go to. 3. When we present ourselves before the Lord we must present our offerings, devoting to God with ourselves all we have and can do. 4. Both we and our offerings must be presented before the Lord by the priest that made us clean, even our Lord Jesus, else neither we nor they can be accepted.
II. Three lambs the cleansed leper was to bring, with a meat-offering, and a log of oil, which was about half a pint. Now, 1. Most of the ceremony peculiar to this case was about the trespass-offering, the lamb for which was offered first, Lev 14:12. And, besides the usual rites with which the trespass-offering was offered, some of the blood was to be put upon the ear, and thumb, and great toe, of the leper that was to be cleansed (Lev 14:14), the very same ceremony that was used in the consecration of the priests, Lev 8:23, Lev 8:24. It was a mortification to them to see the same purification necessary for them that was for a leper. The Jews say that the leper stood without the gate of the tabernacle and the priest within, and thus the ceremony was performed through the gate, signifying that now he was admitted with other Israelites to attend in the courts of the Lord&#039;s house again, and was as welcome as ever; though he had been a leper, and though perhaps the name might stick by him as long as he lived (as we read of one who probably was cleansed by our Lord Jesus, who yet afterwards is called Simon the leper, Mat 26:6), yet he was as freely admitted as ever to communion with God and man. After the blood of the offering had been put with the priest&#039;s finger upon the extremities of the body, to include the whole, some of the oil that he brought, which was first waved and then sprinkled before the Lord, was in like manner put in the same places upon the blood. &quot;The blood&quot; (says the learned bishop Patrick) &quot;seems to have been a token of forgiveness, the oil of healing,&quot; for God first forgiveth our iniquities and then healeth our diseases, Psa 103:3. See Isa 38:17. Wherever the blood of Christ is applied for justification the oil of the Spirit is applied for sanctification; for these two are inseparable and both necessary to our acceptance with God. Nor shall our former leprosy, if it be healed by repentance, be any bar to these glorious privileges. Cleansed lepers are as welcome to the blood and the oil as consecrated priests. Such were some of you, but you are washed. When the leper was sprinkled the water must have blood in it (Lev 14:5), when he was anointed the oil must have blood under it, to signify that all the graces and comforts of the Spirit, all his purifying dignifying influences, are owing to the death of Christ: it is by his blood alone that we are sanctified. 2. Besides this there must be a sin-offering and a burnt-offering, a lamb for each, Lev 14:19, Lev 14:20. By each of these offerings, it is said, the priests shall make atonement for him. (1.) His moral guilt shall be removed; the sin for which the leprosy was sent shall be pardoned, and all the sins he had been guilty of in his afflicted state. Note, The removal of any outward trouble is then doubly comfortable to us when at the same time God gives us some assurance of the forgiveness of our sins. If we receive the atonement, we have reason to rejoice, Rom 5:11. (2.) His ceremonial pollution shall be removed, which had kept him from the participation of the holy things. And this is called making an atonement for him, because our restoration to the privileges of God&#039;s children, typified hereby, is owing purely to the great propitiation. When the atonement is made for him he shall be clean, both to his own satisfaction and to his reputation among his neighbours; he shall retrieve both his credit and his comfort, and both these true penitents become entitled to, both ease and honour, by their interest in the atonement. The burnt-offering, besides the atonement that was made by it, was a thankful acknowledgment of God&#039;s mercy to him: and the more immediate the hand of God was both in the sickness and in the cure the more reason he had thus to give glory to him, and thus, as our Saviour speaks (Mar 1:44), to offer for his cleansing all those things which Moses commanded for a testimony unto them.</p>

<p>they came unto the brook of Eshcol--that is, &quot;the torrent of the cluster.&quot; Its location was a little to the southwest of Hebron. The valley and its sloping hills are still covered with vineyards, the character of whose fruit corresponds to its ancient celebrity.

and cut down from thence a branch with one cluster of grapes--The grapes reared in this locality are still as magnificent as formerly--they are said by one to be equal in size to prunes, and compared by another to a man&#039;s thumb. One cluster sometimes weighs ten or twelve pounds. The mode of carrying the cluster cut down by the spies, though not necessary from its weight, was evidently adopted to preserve it entire as a specimen of the productions of the promised land; and the impression made by the sight of it would be all the greater because the Israelites were familiar only with the scanty vines and small grapes of Egypt.</p>

<p>Here, I. The children of Israel consult the oracle of God for direction which of all the tribes should first attempt to clear their country of the Canaanites, and to animate and encourage the rest. It was after the death of Joshua. While he lived he directed them, and all the tribes were obedient to him, but when he died he left no successor in the same authority that he had; but the people must consult the breast-plate of judgment, and thence receive the word of command; for God himself, as he was their King, so he was the Lord of their hosts. The question they ask is, Who shall go up first? Jdg 1:1. By this time, we may suppose, they were so multiplied that the places they were in possession of began to be too strait for them, and they must thrust out the enemy to make room; now they enquire who should first take up arms. Whether each tribe was ambitious of being first, and so strove for the honour of it, or whether each was afraid of being first, and so strove to decline it, does not appear; but by common consent the matter was referred to God himself, who is the fittest both to dispose of honours and to cut out work.
II. God appointed that Judah should go up first, and promised him success (Jdg 1:2): &quot;I have delivered the land into his hand, to be possessed, and therefore will deliver the enemy into his hand, that keeps him out of possession, to be destroyed.&quot; And why must Judah be first in this undertaking? 1. Judah was the most numerous and powerful tribe, and therefore let Judah venture first. Note, God appoints service according to the strength he has given. Those that are most able, from them most work is expected. 2. Judah was first in dignity, and therefore must be first in duty. He it is whom his brethren must praise, and therefore he it is who must lead in perilous services. Let the burden of honour and the burden of work go together. 3. Judah was first served; the lot came up for Judah first, and therefore Judah must first fight. 4. Judah was the tribe out of which our Lord was to spring: so that in Judah, Christ, the Lion of the tribe of Judah, went before them. Christ engaged the powers of darkness first, and foiled them, which animates us for our conflicts; and it is in him that we are more than conquerors. Observe, The service and the success are put together: &quot;Judah shall go up; let him do his part, and then he shall find that I have delivered the land into his hand.&quot; His service will not avail unless God give the success; but God will not give the success unless he vigorously apply himself to the service.
III. Judah hereupon prepares to go up, but courts his brother and neighbour the tribe of Simeon (the lot of which tribe fell within that of Judah and was assigned out of it) to join forces with him, Jdg 1:3. Observe here, 1. That the strongest should not despise but desire the assistance even of those that are weaker. Judah was the most considerable of all the tribes, and Simeon the least considerable, and yet Judah begs Simeon&#039;s friendship, and prays an aid from him; the head cannot say to the foot, I have no need of thee, for we are members one of another. 2. Those that crave assistance must be ready to give assistance: Come with me into my lot, and then I will go with thee into thine. It becomes Israelites to help one another against Canaanites; and all Christians, even those of different tribes, should strengthen one another&#039;s hands against the common interests of Satan&#039;s kingdom. Those who thus help one another in love have reason to hope that God will graciously help them both.
IV. The confederate forces of Judah and Simeon take the field: Judah went up (Jdg 1:4), and Simeon with him, Jdg 1:3. Caleb, it is probable, was commander-in-chief of this expedition; for who so fit as he who had both an old man&#039;s head and a young man&#039;s hand, the experience of age and the vigour of youth? Jos 14:10, Jos 14:11. It should seem too, by what follows (Jdg 1:10, Jdg 1:11), that he was not yet in possession of his own allotment. It was happy for them that they had such a general as, according to his name, was all heart. Some think that the Canaanites had got together into a body, a formidable body, when Israel consulted who should go and fight against them, and that they then began to stir when they heard of the death of Joshua, whose name had been so dreadful to them; but, if so, it proved they did but meddle to their own hurt.
V. God gave them great success. Whether they invaded the enemy, or the enemy first gave them the alarm, the Lord delivered them into their hand, Jdg 1:4. Though the army of Judah was strong and bold, yet the victory is attributed to God: he delivered the Canaanites into their hand; having given them authority, he here gives them ability to destroy them - put it in their power, and so tried their obedience to his command, which was utterly to cut them off. Bishop Patrick observes upon this that we meet not with such religious expressions in the heathen writers, concerning the success of their arms, as we have here and elsewhere in this sacred history. I wish such pious acknowledgments of the divine providence had not grown into disuse at this time with many that are called Christians. Now, 1. We are told how the army of the Canaanites was routed in the field, in or near Bezek, the place where they drew up, which afterwards Saul made the place of a general rendezvous (Sa1 11:8); they slew 10,000 men, which blow, if followed, could not but be a very great weakening to those that were already brought so very low. 2. How their king was taken and mortified. His name was Adoni-bezek, which signifies, lord of Bezek. There have been those that called their lands by their own names (Psa 49:11), but here was one (and there has been many another) that called himself by his land&#039;s name. He was taken prisoner after the battle, and we are here told how they used him; they cut off his thumbs, to disfit him for fighting, and his great toes, that he might not be able to run away, Jdg 1:6. It had been barbarous thus to triumph over a man in misery, and that lay at their mercy, but that he was a devoted Canaanite, and one that had in like manner abused others, which probably they had heard of. Josephus says, &quot;They cut off his hands and his feet,&quot; probably supposing those more likely to be mortal wounds than only the cutting off of his thumbs and his great toes. But this indignity which they did him extorted from him an acknowledgment of the righteousness of God, Jdg 1:7. Here observe, (1.) What a great man this Adoni-bezek had been, how great in the field, where armies fled before him, how great at home, where kings were set with the dogs of his flock; and yet now himself a prisoner, and reduced to the extremity of meanness and disgrace. See how changeable this world is, and how slippery its high places are. Let not the highest be proud, nor the strongest secure, for they know not how low they may be brought before they die. (2.) What desolations he had made among his neighbours: he had wholly subdued seventy kings, to such a degree as to have them his prisoners; he that was the chief person in a city was then called a king, and the greatness of their title did but aggravate their disgrace, and fired the pride of him that insulted over them. We cannot suppose that Adoni-bezek had seventy of these petty princes at once his slaves; but first and last, in the course of his reign, he had thus deposed and abused so many, who perhaps were many of them kings of the same cities that successively opposed him, and whom he thus treated to please his own imperious barbarous fancy, and for a terror to others. It seems the Canaanites had been wasted by civil wars, and those bloody ones, among themselves, which would very much facilitate the conquest of them by Israel. &quot;Judah,&quot; says Dr. Lightfoot, &quot;in conquering Adoni-bezek, did, in effect, conquer seventy kings.&quot; (3.) How justly he was teated as he had treated others. Thus the righteous God sometimes, in his providence, makes the punishment to answer the sin, and observes an equality in his judgments; the spoiler shall be spoiled, and the treacherous dealer dealt treacherously with, Isa 33:1. And those that showed no mercy shall have no mercy shown them, Jam 2:13. See Rev 13:10; Rev 18:6. (4.) How honestly he owned the righteousness of God herein: As I have done, so God has requited me. See the power of conscience, when God by his judgments awakens it, how it brings sin to remembrance, and subscribes to the justice of God. He that in his pride had set God at defiance now yields to him, and reflects with as much regret upon the kings under his table as ever he had looked upon them with pleasure when he had them there. He seems to own that he was better dealt with than he had dealt with his prisoners; for though the Israelites maimed him (according to the law of retaliation, an eye for an eye, so a thumb for a thumb), yet they did not put him under the table to be fed with the crumbs there, because, though the other might well be looked upon as an act of justice, this would have savoured more of pride and haughtiness than did become an Israelite.
VI. Particular notice is taken of the conquest of Jerusalem, Jdg 1:8. Our translators judge it spoken of here as done formerly in Joshua&#039;s time, and only repeated on occasion of Adoni-bezek&#039;s dying there, and therefore read it, &quot;they had fought against Jerusalem,&quot; and put this verse in a parenthesis; but the original speaks of it as a thing now done, and this seems most probable because it is said to be done by the children of Judah in particular, not by all Israel in general, whom Joshua commanded. Joshua indeed conquered and slew Adoni-zedec, king of Jerusalem (Jos. 10), but we read not there of his taking the city; probably, while he was pursing his conquests elsewhere, this Adoni-bezek, a neighbouring prince, got possession of it, whom Israel having conquered in the field, the city fell into their hands, and they slew the inhabitants, except those who retreated into the castle and held out there till David&#039;s time, and they set the city on fire, in token of their detestation of the idolatry wherewith it had been deeply infected, yet probably not so utterly as to consume it, but to leave convenient habitations for as many as they had to put into the possession of it.</p>

<p>ADONI-BEZEK JUSTLY REQUITED. (Jdg. 1:4-21)

Bezek--This place lay within the domain of Judah, about twelve miles south of Jerusalem.

found Adoni-bezek--that is, &quot;lord of Bezek&quot;--he was &quot;found,&quot; that is, surprised and routed in a pitched battle, whence he fled; but being taken prisoner, he was treated with a severity unusual among the Israelites, for they &quot;cut off his thumbs and great toes.&quot; Barbarities of various kinds were commonly practised on prisoners of war in ancient times, and the object of this particular mutilation of the hands and feet was to disable them for military service ever after. The infliction of such a horrid cruelty on this Canaanite chief would have been a foul stain on the character of the Israelites if there were not reason for believing it was done by them as an act of retributive justice, and as such it was regarded by Adoni-bezek himself, whose conscience read his atrocious crimes in their punishment.</p>

<p>gold of Ophir--the most precious (See on Job 22:24 and Psa 45:9).

onyx-- (Gen 2:12). More valued formerly than now. The term is Greek, meaning &quot;thumb nail,&quot; from some resemblance in color. The Arabic denotes, of two colors, white preponderating.</p>

<p>Note, 1. Prodigality is very bad husbandry. Those are not only justly branded as fools among men, but will give an uncomfortable account to God of the talents they are entrusted with, who are wasters of their estates, who live above what they have, spend and give more than they can afford, and so, in effect, throw away what they have, and suffer it to run to waste. 2. Idleness is no better. He that is remiss in his work, whose hands hang down (so the word signifies), that stands, as we may, with his thumbs in his mouth, that neglects his business, does it not at all, or as if he did it not, he is own brother to him that is a prodigal, that is, he is as much a fool and in as sure and ready a way to poverty; one scatters what he has, the other lets it run through his fingers. The observation is too true in the affairs of religion; he that is trifling and careless in praying and hearing is brother to him that does not pray or hear at all; and omissions of duty and in duty are as fatal to the soul as commissions of sin.</p>

<p>The scope of these verses is to show what a great and glorious being the Lord Jehovah is, who is Israel&#039;s God and Saviour. It comes in here, 1. To encourage his people that were captives in Babylon to hope in him, and to depend upon him for deliverance, though they were ever so weak and their oppressors ever so strong. 2. To engage them to cleave to him, and not to turn aside after other gods; for there are none to be compared with him. 3. To possess all those who receive the glad tidings of redemption by Christ with a holy awe and reverence of God. Though it was said (Isa 40:9), Behold your God, and (Isa 40:11) He shall feed his flock like a shepherd, yet these condescensions of his grace must not be thought of with any diminution to the transcendencies of his glory. Let us see how great our God is, and fear before him; for,
I. His power is unlimited, and what no creature can compare with, much less contend with, Isa 40:12. 1. He has a vast reach. View the celestial globe, and you are astonished at the extent of it; but the great God metes the heavens with a span; to him they are but a hand-breadth, so large-handed is he. View the terraqueous globe, and he has the command of that too. All the waters in the world he can measure in the hollow of his hand, where we can hold but a little water; and the dry land he easily manages, for he comprehends the dust of the earth in a measure, or with his three fingers; it is no more to him than a pugil, or that which we take up between our thumb and two fingers. 2. He has a vast strength, and can as easily move mountains and hills as the tradesman heaves his goods into the scales and out of them again; he poises them with his hand as exactly as if he weighed them in a pair of balances. This may refer to the work of creation, when the heavens were stretched out as exactly as that which is spanned, and the earth and waters were put together in just proportions, as if they had been measured, and the mountains made of such a weight as to serve for ballast to the globe, and no more. Or it may refer to the work of providence (which is a continued creation) and the consistency of all the creatures with each other.
II. His wisdom is unsearchable, and what no creature can give either information or direction to, Isa 40:13, Isa 40:14. As none can do what God has done and does, so none can assist him in the doing of it or suggest any thing to him which he thought not of. When the Lord by his Spirit made the world (Job 26:13) there was none that directed his Spirit, or gave him any advice, either what to do or how to do it. Nor does he need any counsellor to direct him in the government of the world, nor is there any with whom he consults, as the wisest kings do with those that know law and judgment, Est 1:13. God needs not to be told what is done, for he knows it perfectly; nor needs he be advised concerning what is to be done, for he knows both the right end and the proper means. This is much insisted upon here, because the poor captives had no politicians among them to manage their concerns at court or to put them in a way of gaining their liberty. &quot;No matter,&quot; says the prophet, &quot;you have a God to act for you, who needs not the assistance of statesmen.&quot; In the great work of our redemption by Christ matters were concerted before the world was, when there was one to teach God in the path of judgment, Co1 2:7.
III. The nations of the world are nothing in comparison of him, Isa 40:15, Isa 40:17. Take them all together, all the great and mighty nations of the earth, kings the most pompous, kingdoms the most populous, both the most wealthy; take the isles, the multitude of them, the isles of the Gentiles: Before him, when they stand in competition with him or in opposition to him, they are as a drop of the bucket compared with the vast ocean, or the small dust of the balance (which does not serve to turn it, and therefore is not regarded, it is so small) in comparison with all the dust of the earth. He takes them up, and throws them away from him, as a very little thing, not worth speaking of. They are all in his eye as nothing, as if they had no being at all; for they add nothing to his perfection and all-sufficiency. They are counted by him, and are to be counted by us in comparison of him, less than nothing, and vanity. When he pleases, he can as easily bring them all into nothing as at first he brought them out of nothing. When God has work to do he values not either the assistance or the resistance of any creature. They are all vanity; the word that is used for the chaos (Gen 1:2), to which they will at last be reduced. Let this beget in us high thoughts of God and low thoughts of this world, and engage us to make God, and not man, both our fear and our hope. This magnifies God&#039;s love to the world, that, though it is of such small account and value with him, yet, for the redemption of it, he gave his only-begotten Son, Joh 3:16.
IV. The services of the church can make no addition to him nor do they bear any proportion to his infinite perfections (Isa 40:16): Lebanon is not sufficient to burn; not the wood of it, to be for the fuel of the altar, though it be so well stocked with cedars; not the beasts of it, to be for sacrifices, though it be so well stocked with cattle, Isa 40:16. Whatever we honour God with, it falls infinitely short of the merit of his perfection; for he is exalted far above all blessing and praise, all burnt-offerings and sacrifices.</p>

<p>Lest the Jews should suppose that He who was just before described as a &quot;shepherd&quot; is a mere man, He is now described as GOD.

Who--Who else but GOD could do so? Therefore, though the redemption and restoration of His people, foretold here, was a work beyond man&#039;s power, they should not doubt its fulfilment since all things are possible to Him who can accurately regulate the proportion of the waters as if He had measured them with His hand (compare Isa 40:15). But MAURER translates: &quot;Who can measure,&quot; &amp;c., that is, How immeasurable are the works of God? The former is a better explanation (Job 28:25; Pro 30:4).

span--the space from the end of the thumb to the end of the middle finger extended; God measures the vast heavens as one would measure a small object with his span.

dust of the earth--All the earth is to Him but as a few grains of dust contained in a small measure (literally, &quot;the third part of a larger measure&quot;).

hills in a balance--adjusted in their right proportions and places, as exactly as if He had weighed them out.</p>