Resultados para: "WEATHER"

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

Here is, I. The covenant-blessing denied to Esau. He that made so light of the birthright would now have inherited the blessing, but he was rejected, and found no place of repentance in his father, though he sought it carefully with tears, Heb 12:17. Observe, 1. How carefully he sought it. He prepared the savoury meat, as his father had directed him, and then begged the blessing which his father had encouraged him to expect, Gen 27:31. When he understood that Jacob had obtained it surreptitiously, he cried with a great and exceedingly bitter cry, Gen 27:34. No man could have laid the disappointment more to heart than he did; he made his father's tent to ring with his grief, and again (Gen 27:38) lifted up his voice and wept. Note, The day is coming when those that now make light of the blessings of the covenant, and sell their title to them for a thing of nought, will in vain be importunate for them. Those that will not so much as ask and seek now will knock shortly, and cry, Lord, Lord. Slighters of Christ will then be humble suitors to him. 2. How he was rejected. Isaac, when first made sensible of the imposition that had been practised on him, trembled exceedingly, Gen 27:33. Those that follow the choice of their own affections, rather than the dictates of the divine will, involve themselves in such perplexities as these. But he soon recovers himself, and ratifies the blessing he had given to Jacob: I have blessed him, and he shall be blessed; he might, upon very plausible grounds, have recalled it, but now, at last, he is sensible that he was in an error when he designed it for Esau. Either himself recollecting the divine oracle, or rather having found himself more than ordinarily filled with the Holy Ghost when he gave the blessing to Jacob, he perceived that God did, as it were, say Amen to it. Now, (1.) Jacob was hereby confirmed in his possession of the blessing, and abundantly satisfied of the validity of it, though he obtained it fraudulently; hence too he had reason to hope that God graciously overlooked and pardoned his misconduct. (2.) Isaac hereby acquiesced in the will of God, though it contradicted his own expectations and affection. He had a mind to give Esau the blessing, but, when he perceived the will of God was otherwise, he submitted; and this he did by faith (Heb 11:20), as Abraham before him, when he had solicited for Ishmael. May not God do what he will with his own? (3.) Esau hereby was cut off from the expectation of that special blessing which he thought to have preserved to himself when he sold his birthright. We, by this instance, are taught, [1.] That it is not of him that willeth, nor of him that runneth, but of God that showeth mercy, Rom 9:16. The apostle seems to allude to this story. Esau had a good will to the blessing, and ran for it; but God that showed mercy designed it for Jacob, that the purpose of God according to election might stand, Rom 9:11. The Jews, like Esau, hunted after the law of righteousness (Rom 9:31), yet missed of the blessing of righteousness, because they sought it by the works of the law (Rom 9:32); while the Gentiles, who, like Jacob, sought it by faith in the oracle of God, obtained it by force, with that violence which the kingdom of heaven suffers. See Mat 11:12. [2.] That those who undervalue their spiritual birthright, and can afford to sell it for a morsel of meat, forfeit spiritual blessings, and it is just with God to deny them those favours they were careless of. Those that will part with their wisdom and grace, with their faith and a good conscience, for the honours, wealth, or pleasures, of this world, however they may pretend a zeal for the blessing, have already judged themselves unworthy of it, and so shall their doom be. [3.] That those who lift up hands in wrath lift them up in vain. Esau, instead of repenting of his own folly, reproached his brother, unjustly charged him with taking away the birthright which he had fairly sold to him (Gen 27:36), and conceived malice against him for what he had now done, Gen 27:41. Those are not likely to speed in prayer who turn those resentments upon their brethren which they should turn upon themselves, and lay the blame of their miscarriages upon others, when they should take shame to themselves. [4.] That those who seek not till it is too late will be rejected. This was the ruin of Esau, he did not come in time. As there is an accepted time, a time when God will be found, so there is a time when he will not answer those that call upon him, because they neglected the appointed season. See Pro 1:28. The time of God's patience and our probation will not last always; the day of grace will come to an end, and the door will be shut. Then many that now despise the blessing will seek it carefully; for then they will know how to value it, and will see themselves undone, for ever undone, without it, but to no purpose, Luk 13:25-27. O that we would therefore, in this our day, know the things that belong to our peace! II. Here is a common blessing bestowed upon Esau. 1. This he desired: Bless me also, Gen 27:34. Hast thou not reserved a blessing for me? Gen 27:36. Note, (1.) The worst of men know how to wish well to themselves; and even those who profanely sell their birthright seem piously to desire the blessing. Faint desires of happiness, without a right choice of the end and a right use of the means, deceive many into their own ruin. Multitudes go to hell with their mouths full of good wishes. The desire of the slothful and unbelieving kills them. Many will seek to enter in, as Esau, who shall not be able, because they do not strive, Luk 13:24. (2.) It is the folly of most men that they are willing to take up with any good (Psa 4:6), as Esau here, who desired but a second-rate blessing, a blessing separated from the birthright. Profane hearts think any blessing as good as that from God's oracle: Hast thou but one? As if he had said, "I will take up with any: though I have not the blessing of the church, yet let me have some blessing." 2. This he had; and let him make his best of it, Gen 27:39, Gen 27:40. (1.) It was a good thing, and better than he deserved. It was promised him, [1.] That he should have a competent livelihood - the fatness of the earth, and the dew of heaven. Note, Those that come short of the blessings of the covenant may yet have a very good share of outward blessings. God gives good ground and good weather to many that reject his covenant, and have no part nor lot in it. [2.] That by degrees he should recover his liberty. If Jacob must rule (Gen 27:29), Esau must serve; but he has this to comfort him, he shall live by his sword. He shall serve, but he shall not starve; and, at length, after much skirmishing, he shall break the yoke of bondage, and wear marks of freedom. This was fulfilled (Kg2 8:20, Kg2 8:22) when the Edomites revolted. (2.) Yet it was far short of Jacob's blessing. For him God had reserved some better thing. [1.] In Jacob's blessing the dew of heaven is put first, as that which he most valued, and desired, and depended upon; in Esau's the fatness of the earth is put first, for it was this that he had the first and principal regard to. [2.] Esau has these, but Jacob has them from God's hand: God give thee the dew of heaven, Gen 27:28. It was enough to Esau to have the possession; but Jacob desired it by promise, and to have it from covenant-love. [3.] Jacob shall have dominion over his brethren: hence the Israelites often ruled over the Edomites. Esau shall have dominion, that is, he shall gain some power and interest, but shall never have dominion over his brother: we never find that the Jews were sold into the hands of the Edomites, or that they oppressed them. But the great difference in that there is nothing in Esau's blessing that points at Christ, nothing that brings him or his into the church and covenant of God, without which the fatness of the earth, and the plunder of the field, will stand him in little stead. Thus Isaac by faith blessed them both according as their lot should be. Some observe that Jacob was blessed with a kiss (Gen 27:27), so was not Esau.

See in these verses, I. The power of provocation. Jacob's natural temper was mild and calm, and grace had improved it; he was a smooth man, and a plain man; and yet Laban's unreasonable carriage towards him put him into a heat that transported him into a heat that transported him into some vehemence, Gen 31:36, Gen 31:37. His chiding with Laban, though it may admit of some excuse, was not justifiable, nor is it written for our imitation. Grievous words stir up anger, and commonly do but make bad worse. It is a very great affront to one that bears an honest mind to be charged with dishonesty, and yet even this we must learn to bear with patience, committing our cause to God. II. The comfort of a good conscience. This was Jacob's rejoicing, that when Laban accused him his own conscience acquitted him, and witnessed for him that he had been in all things willing and careful to live honestly, Heb 13:18. Note, Those that in any employment have dealt faithfully, if they cannot obtain the credit of it with men, yet shall have the comfort of it in their own bosoms. III. The character of a good servant, and particularly of a faithful shepherd. Jacob had approved himself such a one, Gen 31:38-40. 1. He was very careful, so that, through his oversight or neglect, the ewes did not cast their young. His piety also procured a blessing upon his master's effects that were under his hands. Note, Servants should take no less care of what they are entrusted with for their masters than if they were entitled to it as their own. 2. He was very honest, and took none of that for his own eating which was not allowed him. He contented himself with mean fare, and coveted not to feast upon the rams of the flock. Note, Servants must not be dainty in their food, nor covet what is forbidden them, but in that, and other instances, show all good fidelity. 3. He was very laborious, Gen 31:40. He stuck to his business, all weathers; and bore both heat and cold with invincible patience. Note, Men of business, that intend to make something of it, must resolve to endure hardness. Jacob is here an example to ministers; they also are shepherds, of whom it is required that hey be true to their trust and willing to take pains. IV. The character of a hard master. Laban had been such a one to Jacob. Those are bad masters, 1. Who exact from their servants that which is unjust, by obliging them to make good that which is not damaged by any default of theirs. This Laban did, Gen 31:39. Nay, if there has been a neglect, yet it is unjust to punish above the proportion of the fault. That may be an inconsiderable damage to the master which would go near to ruin a poor servant. 2. Those also are bad masters who deny to their servants that which is just and equal. This Laban did, Gen 31:41. It was unreasonable for him to make Jacob serve fro his daughters, when he had in reversion so great an estate secured to him by the promise of God himself; as it was also to give him his daughters without portions, when it was in the power of his hands to do well for them. Thus he robbed the poor because he was poor, as he did also by changing his wages. V. The care of providence for the protection of injured innocence, Gen 31:42. God took cognizance of the wrong done to Jacob, and repaid him whom Laban would otherwise have sent empty away, and rebuked Laban, who otherwise would have swallowed him up. Note, God is the patron of the oppressed; and those who are wronged and yet not ruined, cast down and yet not destroyed, must acknowledge him in their preservation and give him the glory of it. Observe, 1. Jacob speaks of god as the God of his father, intimating that he thought himself unworthy to be thus regarded, but was beloved for the father's sake. 2. He calls him the God of Abraham, and the fear of Isaac; for Abraham was dead, and had gone to that world where perfect love casts out fear; but Isaac was yet alive, sanctifying the Lord in his heart, as his fear and his dread

He closes with the blessings of his best beloved sons, Joseph and Benjamin; with these he will breathe his last. I. The blessing of Joseph, which is very large and full. He is compared (Gen 49:22) to a fruitful bouth, or young tree; for God had made him fruitful in the land of his affliction; he owned it. Gen 41:52. His two sons were as branches of a vine, or other spreading plant, running over the wall. Note, God can make those fruitful, great comforts to themselves and others, who have been looked upon as dry and withered. More is recorded in the history concerning Joseph than concerning any other of Jacob's sons; and therefore what Jacob says of him is historical as well as prophetical. Observe, 1. The providences of God concerning Joseph, Gen 49:23, Gen 49:24. These are mentioned to the glory of God, and for the encouragement of Jacob's faith and hope, that God had blessings in store for his seed. Here observe (1.) Joseph's straits and troubles, Gen 49:23. Though he now lived at ease and in honour, Jacob reminds him of the difficulties he had formerly waded through. He had had many enemies, here called archers, being skilful to do mischief, masters of their art of persecution. They hated him: there persecution begins. They shot their poisonous darts at him, and thus they sorely grieved him. His brethren, in his father's house, were very spiteful towards him, mocked him, stripped him, threatened him, sold him, thought they had been the death of him. His mistress, in the house of Potiphar, sorely grieved him, and shot at him, when she impudently assaulted his chastity (temptations are fiery darts, thorns in the flesh, sorely grievous to gracious souls); when she prevailed not in this, she hated him, and shot at him by her false accusations, arrows against which there is little fence but the hold God has in the consciences of the worst of men. Doubtless he had enemies in the court of Pharaoh, that envied his preferment, and sought to undermine him. (2.) Joseph's strength and support under all these troubles (Gen 49:24): His bow abode in strength, that is, his faith did not fail, but he kept his ground, and came off a conqueror. The arms of his hands were made strong, that is, his other graces did their part, his wisdom, courage, and patience, which are better than weapons of war. In short, he maintained both his integrity and his comfort through all his trials; he bore all his burdens with an invincible resolution, and did not sink under them, nor do any thing unbecoming him. (3.) The spring and fountain of this strength; it was by the hands of the mighty God, who was therefore able to strengthen him, and the God of Jacob, a God in covenant with him, and therefore engaged to help him. All our strength for the resisting of temptations, and the bearing of afflictions, comes from God: his grace is sufficient, and his strength is perfected in our weakness. (4.) The state of honour and usefulness to which he was subsequently advanced: Thence (from this strange method of providence) he became the shepherd and stone, the feeder and supporter, of God's Israel, Jacob and his family. Herein Joseph was a type, [1.] Of Christ; he was shot at and hated, but borne up under his sufferings (Isa 50:7-9), and was afterwards advanced to be the shepherd and stone. [2.] Of the church in general, and particular believers; hell shoots its arrows against the saints, but Heaven protects and strengthens them, and will crown them. 2. The promises of God to Joseph. See how these are connected with the former: Even by the God of thy father Jacob, who shall help thee, Gen 49:25. Note, Our experiences of God's power and goodness in strengthening us hitherto are our encouragements still to hope for help from him; he that has helped us will help: we may build much upon our Eben-ezers. See what Joseph may expect from the Almighty, even the God of his father. (1.) He shall help thee in difficulties and dangers which may yet be before thee, help thy seed in their wars. Joshua came from him, who commanded in chief in the wars of Canaan. (2.) He shall bless thee; and he only blesses indeed. Jacob prays for a blessing upon Joseph, but the God of Jacob commands the blessing. Observe the blessings conferred on Joseph. [1.] Various and abundant blessings: Blessings of heaven above (rain in its season, and fair weather in its season, and the benign influences of the heavenly bodies); blessings of the deep that lieth under this earth, which, compared with the upper world, is but a great deep, with subterraneous mines and springs. Spiritual blessings are blessings of heaven above, which we ought to desire and seek for in the first place, and to which we must give the preference; while temporal blessings, those of this earth, must lie under in our account and esteem. Blessings of the womb and the breasts are given when children are safely born and comfortably nursed. In the word of God, by which we are born again, and nourished up (Pe1 1:23; Pe1 2:2), there are to the new man blessings both of the womb and the breasts. [2.] Eminent and transcendent blessings, which prevail above the blessings of my progenitors, Gen 49:26. His father Isaac had but one blessing, and, when he had given that to Jacob, he was at a loss for a blessing to bestow upon Esau; but Jacob had a blessing for each of his twelve sons, and now, at the latter end, a copious one for Joseph. The great blessing entailed upon that family was increase, which did not so immediately and so signally follow the blessings which Abraham and Isaac gave to their sons as it followed the blessing which Jacob gave to his; for, soon after his death, they multiplied exceedingly. [3.] Durable and extensive blessings: Unto the utmost bounds of the everlasting hills, including all the productions of the most fruitful hills, and lasting as long as they last, Isa 54:10. Note, the blessings of the everlasting God include the riches of the everlasting hills, and much more. Well, of these blessings it is here said, They shall be, so it is a promise, or, Let them be, so it is a prayer, on the head of Joseph, to which let them be as a crown to adorn it and a helmet to protect it. Joseph was separated from his brethren (so we read it) for a time; yet, as others read it, he was a Nazarite among his brethren, better and more excellent than they. Note, It is no new thing for the best men to meet with the worst usage, for Nazarites among their brethren to be cast out and separated from their brethren; but the blessing of God will make it up to them. II. The blessing of Benjamin (Gen 49:27): He shall raven as a wolf; it is plain by this that Jacob was guided in what he said by a spirit of prophecy, and not by natural affection; else he would have spoken with more tenderness of his beloved son Benjamin, concerning whom he only foresees and foretels this, that his posterity should be a warlike tribe, strong and daring, and that they should enrich themselves with the spoils of their enemies - that they should be active and busy in the world, and a tribe as much feared by their neighbours as any other: In the morning, he shall devour the prey, which he seized and divided over night. Or, in the first times of Israel, they shall be noted for activity, though many of them left-handed, Jdg 3:15; Jdg 20:16. Ehud the second judge, and Saul the first king, were of this tribe; and so also in the last times Esther and Mordecai, by whom the enemies of the Jews were destroyed, were of this tribe. The Benjamites ravened like wolves when they desperately espoused the cause of the men of Gibeah, those men of Belial, Jdg 20:14. Blessed Paul was of this tribe (Rom 11:1; Phi 3:5); and he did, in the morning of his day, devour the prey as a persecutor, but, in the evening, divided the spoil as a preacher. Note, God can serve his own purposes by the different tempers of men; the deceived and the deceiver are his.

she took for him an ark of bulrushes--papyrus, a thick, strong, and tough reed. slime--the mud of the Nile, which, when hardened, is very tenacious. pitch--mineral tar. Boats of this description are seen daily floating on the surface of the river, with no other caulking than Nile mud (compare Isa 18:2), and they are perfectly watertight, unless the coating is forced off by stormy weather. flags--a general term for sea or river weed. The chest was not, as is often represented, committed to the bosom of the water but laid on the bank, where it would naturally appear to have been drifted by the current and arrested by the reedy thicket. The spot is traditionally said to be the Isle of Rodah, near Old Cairo.

Here, 1. The shelter and special protection that the church is under are signified by the curtains of hair-cloth, which were spread over the tabernacle, and the covering of rams' skins and badgers' skins over them, Exo 36:14-19. God has provided for his people a shadow from the heat, and a covert from storm and rain, Isa 4:6. They are armed against all weathers; the sun and the moon shall not smite them: and they are protected from the storms of divine wrath, that hail which will sweep away the refuge of lies, Isa 28:17. Those that dwell in God's house shall find, be the tempest ever so violent, or the dropping ever so continual, it does not rain in. 2. The strength and stability of the church, though it is but a tabernacle, are signified by the boards and bars with which the curtains were borne up, Exo 36:20-34. The boards were coupled together and joined by the bars which shot through them; for the union of the church, and the hearty agreement of those that are its stays and supporters, contribute abundantly to its strength and establishment.

Here we have the laws concerning the burnt-offerings, which were of the flock or of the fowls. Those of the middle rank, that could not well afford to offer a bullock, would bring a sheep or a goat; and those that were not able to do that should be accepted of God if they brought a turtle-dove or a pigeon. For God, in his law and in his gospel, as well as in his providence, considers the poor. It is observable that those creatures were chosen for sacrifice which were most mild and gentle, harmless and inoffensive, to typify the innocence and meekness that were in Christ, and to teach the innocence and meekness that should be in Christians. Directions are here given, 1. Concerning the burnt-offerings of the flock, Lev 1:10. The method of managing these is much the same with that of the bullocks; only it is ordered here that the sacrifice should be killed on the side of the altar northward, which, though mentioned here only, was probably to be observed concerning the former, and other sacrifices. Perhaps on that side of the altar there was the largest vacant space, and room for the priests to turn them in. It was of old observed that fair weather comes out of the north, and that the north wind drives away rain; and by these sacrifices the storms of God's wrath are scattered, and the light of God's countenance is obtained, which is more pleasant than the brightest fairest weather. 2. Concerning those of the fowls. They must be either turtle-doves (and, if so, "they must be old turtles," say the Jews), or pigeons, and, if so, they must be young pigeons. What was most acceptable at men's tables must be brought to God's altar. In the offering of these fowls, (1.) The head must be wrung off, "quite off," say some; others think only pinched, so as to kill the bird, and yet leave the head hanging to the body. But it seems more likely that it was to be quite separated, for it was to be burnt first. (2.) The blood was to be wrung out at the side of the altar. (3.) The garbages with the feathers were to be thrown by upon the dunghill. (4.) The body was to be opened, sprinkled with salt, and then burnt upon the altar. "This sacrifice of birds," the Jews say, "was one of the most difficult services the priests had to do," to teach those that minister in holy things to be as solicitous for the salvation of the poor as for that of the rich, and that the services of the poor are as acceptable to God, if they come from an upright heart, as the services of the rich, for he accepts according to what a man hath, and not according to what he hath not, Co2 8:12. The poor man's turtle-doves, or young pigeons, are here said to be an offering of a sweet-smelling savour, as much as that of an ox or bullock that hath horns or hoofs. Yet, after all, to love God with all our heart, and to love our neighbour as ourselves, is better than all burnt-offerings and sacrifices, Mar 12:33.

Here are four laws concerning sacrifices: - I. Whatever was offered in sacrifice to God should be without blemish, otherwise it should not be accepted. This had often been mentioned in the particular institutions of the several sorts of offerings. Now here they are told what was to be accounted a blemish which rendered a beast unfit for sacrifice: if it was blind, or lame, had a wen, or the mange (Lev 22:22), - if it was bruised, or crushed, or broken, or cut (Lev 22:24), that is, as the Jewish writers understand it, if it was, in any of these ways, castrated, if bulls and rams were made into oxen and weathers, they might not be offered. Moreover a difference is made between what was brought as a free-will offering and what was brought as a vow, Lev 22:23. And, though none that had any of the forementioned blemishes might be brought for either, yet if a beast had any thing superfluous or lacking (that is, as the Jews understand it, if there was a disproportion or inequality between those parts that are pairs, when one eye, or ear, or leg, was bigger than it should be, or less than it should be) - if there was no other blemish than this, it might be accepted for a free-will offering, to which a man had not before laid himself, nor had the divine law laid him, under any particular obligation; but for a vow it might not be accepted. Thus God would teach us to make conscience of performing our promises to him very exactly, and not afterwards to abate in quantity or value of what we had solemnly engaged to devote to him. What was, before the vow, in our own power, as in the case of a free-will offering, afterwards is not, Act 5:4. It is again and again declared that no sacrifice should be accepted if it was thus blemished, Lev 22:20, Lev 22:21. According to this law great care was taken to search all the beasts that were brought to be sacrificed, that there might, to a certainty, be no blemish in them. A blemished sacrifice might not be accepted even from the hand of a stranger, though to such all possible encouragement should be given to do honour to the God of Israel, Lev 22:25. By this it appears that strangers were expected to come to the house of God from a far country (Kg1 8:41, Kg1 8:42), and that they should be welcome, and their offerings accepted, as those of Darius, Ezr 6:9, Ezr 6:10; Isa 56:6, Isa 56:7. The heathen priests were many of them not so strict in this matter, but would receive sacrifices for their gods that were ever so scandalous; but let strangers know that the God of Israel would not be so served. Now, 1. This law was then necessary for the preserving of the honour of the sanctuary, and of the God that was there worshipped. It was fit that every thing that was employed for his honour should be the best of the kind; for, as he is the greatest and brightest, so he is the best of beings; and he that is the best must have the best. See how greatly and justly displeasing the breach of this law was to the holy God, Mal 1:8, Mal 1:13, Mal 1:14. 2. This law made all the legal sacrifices the fitter to be types of Christ, the great sacrifice from which all these derived their virtue. In allusion to this law, he is said to be a Lamb without blemish and without spot, Pe1 1:19. As such a priest, so such a sacrifice, became us, who was harmless and undefiled. When Pilate declared, I find no fault in this man, he did thereby in effect pronounce the sacrifice without blemish. The Jews say it was the work of the sagan, or suffragan, high priest, to view the sacrifices, and see whether they were without blemish or no; when Christ suffered, Annas was in that office; but little did those who brought Christ to Annas first, by whom he was sent bound to Caiaphas, as a sacrifice fit to be offered (Joh 18:13, Joh 18:24), think that they were answering the type of this law. 3. It is an instruction to us to offer to God the best we have in our spiritual sacrifices. If our devotions are ignorant, and cold, and trifling, and full of distractions, we offer the blind, and the lame, and the sick, for sacrifice; but cursed be the deceiver that does so, for, while he thinks to put a cheat upon God, he puts a damning cheat upon his own soul. II. That no beast should be offered in sacrifice before it was eight days old, Lev 22:26, Lev 22:27. It was provided before that the firstlings of their cattle, which were to be dedicated to God, should not be brought to him till after the eighth day, Exo 22:30. Here it is provided that no creature should be offered in sacrifice till it was eight days old complete. Sooner than that it was not fit to be used at men's tables, and therefore not a God's altar. The Jews say, "It was because the sabbath sanctifies all things, and nothing should be offered to God till at least one sabbath had passed over it." It was in conformity to the law of circumcision, which children were to receive on the eighth day. Christ was sacrificed for us, not in his infancy, though then Herod sought to slay him, but in the prime of his time. III. That the dam and her young should not both be killed in one day, whether in sacrifice or for common use, Lev 22:28. There is such a law as this concerning birds, Deu 22:6. This was forbidden, not as evil in itself, but because it looked barbarous and cruel to the brute creatures; like the tyranny of the king of Babylon, that slew Zedekiah's sons before his eyes, and then put out his eyes. It looked ill-natured towards the species to kill two generations at once, as if one designed the ruin of the kind. IV. That the flesh of their thank-offerings should be eaten on the same day that they were sacrificed, Lev 22:29, Lev 22:30. This is a repetition of what we had before, Lev 7:15; Lev 19:6, Lev 19:7. The chapter concludes with such a general charge as we have often met with, to keep God's commandments, and not to profane his holy name, Lev 22:31, Lev 22:32. Those that profess God's name, if they do not make conscience of keeping his commandments, do but profane his name. The general reasons are added: God's authority over them - I am the Lord; his interest in them - I am your God; the title he had to them by redemption - "I brought you out of the land of Egypt, on purpose that I might be your God;" the designs of his grace concerning them - I am the Lord that hallow you; and the resolutions of his justice, if he had not honour from them, to get himself honour upon them - I will be hallowed among the children of Israel. God will be a loser in his glory by no man at last; but sooner or later will recover his right, either in the repentance of sinners or in their ruin.

Here is, I. The inculcating of those precepts of the law which were of the greatest consequence, and by which were of the greatest consequence, and by which especially their obedience would be tried, Lev 26:1, Lev 26:2. They are the abstract of the second and fourth commandments, which, as they are by much the largest in the decalogue, so they are most frequently insisted on in other parts of the law. As, when a master has given many things in charge to his servant, he concludes with the repetition of those things which were of the greatest importance, and which the servant was most in danger of neglecting, bidding him, whatever he did, be sure to remember those, so here God by Moses, after many precepts, closes all with a special charge to observe these two great commandments. 1. "Be sure you never worship images, nor ever make any sort of images or pictures for a religious use," Lev 26:1. No sin was more provoking to God than this, and yet there was none that they were more addicted to, and which afterwards proved of more pernicious consequence to them. Next to God's being, unity, and universal influence, it is necessary that we know and believe that he is an infinite Spirit; and therefore to represent him by an image in the making of it, to confine him to an image in the consecrating of it, and to worship him by an image in bowing down to it, changes his truth into a lie and his glory into shame, as much as any thing. 2. "Be sure you keep up a great veneration for sabbaths and religious assemblies," Lev 26:2. As nothing tends more to corrupt religion than the use of images in devotion, so nothing contributes more to the support of it than keeping the sabbaths and reverencing the sanctuary. These make up very much of the instrumental part of religion, by which the essentials of it are kept up. Therefore we find in the prophets that, next to the sin of idolatry, there is no sin for which the Jews are more frequently reproved and threatened than the profanation of the sabbath day. II. Great encouragements given them to live in constant obedience to all God's commandments, largely and strongly assuring them that if they did so they should be a happy people, and should be blessed with all the good things they could desire. Human governments enforce their laws with penalties to be inflicted for the breach of them; but God will be known as the rewarder of those that seek and serve him. Let us take a view of these great and precious promises, which, though they relate chiefly to the life which now is, and to the public national concerns of that people, were typical of the spiritual blessings entailed by the covenant of grace upon all believers through Christ. 1. Plenty and abundance of the fruits of the earth. They should have seasonable rain, neither too little nor too much, but what was requisite for their land, which was watered with the dew of heaven (Deu 11:10, Deu 11:11), that it might yield its increase, Lev 26:4. The dependence which the fruitfulness of the earth beneath has upon the influences of heaven above is a sensible intimation to us that every good and perfect gift must be expected from above, from the Father of lights. It is promised that the earth should produce its fruits in such great abundance that they would be kept in full employment, during both the harvest and the vintage, to gather it in, Lev 26:5. Before they had reaped their corn and threshed it, the vintage would be ready; and, before they had finished their vintage, it would be high time to begin their sowing. Long harvests are often with us the consequences of bad weather, but with them they should be the effects of a great increase. This signified the abundance of grace which should be poured out in gospel times, when the ploughman should overtake the reaper (Amo 9:13), and a great harvest of souls should be gathered in to Christ. The plenty should be so great that they should bring forth the old to be given away to the poor because of the new, to make room for it in their barns, which yet they would not pull down to build greater, as that rich fool (Luk 12:18), for God gave them this abundance to be laid out, not be hoarded up from one year to another. He that withholdeth corn, the people shall curse him, Pro 11:26. That promise (Mal 3:10), I will pour you out a blessing, that there shall not be room enough to receive it, explains this, Lev 26:10. And that which crowns this blessing of plenty is (Lev 26:5), You shall eat your bread to the full, which intimates that they should have, not only abundance, but content and satisfaction in it. They should have enough, and should know when they had enough. Thus the meek shall eat and be satisfied, Psa 22:26. 2. Peace under the divine protection; "You shall dwell in your land safely (Lev 26:5); both really save, and safe in your own apprehensions; you shall lie down to rest in the power and promise of God, and not only none shall hurt you, but none shall so much as make you afraid," Lev 26:6. See Psa 4:8. They should not be infested with wild beasts, these should be rid out of the land, or, as it is promised (Job 5:23), should be at peace with them. Nor should they be terrified with the alarms of war: Neither shall the sword go through your land. This holy security is promised to all the faithful, Psa 91:1, etc. Those must needs dwell in safety that dwell in God, Job 9:18, Job 9:19. 3. Victory and success in their wars abroad, while they had peace and tranquility at home, Lev 26:7, Lev 26:8. They are assured that the hand of God should so signally appear with them in their conquests that no disproportion of numbers should make against them: Five of you shall have courage to attack, and strength to chase and defeat, a hundred, as Jonathan did (Sa1 14:12), experiencing the truth of his own maxim (Lev 26:6), that it is all one with the Lord to save by many or by few. 4. The increase of their people: I will make you fruitful and multiply you, Lev 26:9. Thus the promise made to Abraham must be fulfilled, that his seed should be as the dust of the earth; and much more numerous they would have been if they had by their sin cut themselves short. It is promised to the gospel church that it shall be fruitful, Joh 15:16. 5. The favour of God, which is the fountain of all good: I will have respect unto you, Lev 26:9. If the eye of our faith be unto God, the eye of his favour will be unto us. More is implied than is expressed in that promise, My soul shall not abhor you (Lev 26:11), as there is in that threatening, My soul shall have no pleasure in him, Heb 10:38. Though there was that among them which might justly have alienated him from them, yet, if they would closely adhere to his institutions, he would not abhor them. 6. Tokens of his presence in and by his ordinances: I will set my tabernacle among you, Lev 26:11. It was their honour and advantage that God's tabernacle was lately erected among them; but here he lets them know that the continuance and establishment of it depended upon their good behaviour. The tabernacle that was now set should be settled if they would be obedient, else not. Note, The way to have God's ordinances fixed among us, as a nail in a sure place, is to cleave closely to the institution of them. It is added (Lev 26:12), "I will walk among you, with delight and satisfaction, as a man in his garden; I will keep up communion with you as a man walking with his friend." This seems to be alluded to, Rev 2:1, where Christ is said to walk in the midst of the golden candlesticks. 7. The grace of the covenant, as the fountain and foundation, the sweetness and security, of all these blessings: I will establish my covenant with you, Lev 26:9. Let them perform their part of the covenant, and God would not fail to perform his. All covenant-blessings are summed up in the covenant-relation (Lev 26:12): I will be your God, and you shall be my people; and they are all grounded upon their redemption: I am your God, because I brought you forth out of the land of Egypt, Lev 26:13. Having purchased them, he would own them, and never cast them off till they cast him off. He broke their yoke, and made them go upright, that is, their deliverance out of Egypt put them in a state both of ease and honour, that, being delivered out of the hands of their enemies, they might serve God without fear, each walking in his uprightness. When Israel rejected Christ, and was therefore rejected by him, their back is said to be bowed down always under the burden of their guilt, which was heavier than that of their bondage in Egypt, Rom 11:10.

After God had set the blessing before them (the life and good which would make them a happy people if they would be obedient), he here sets the curse before them, the death and evil which would make them as miserable if they were disobedient. Let them not think themselves so deeply rooted as that God's power could not ruin them, nor so highly favoured as that his justice would not ruin them if they revolted from him and rebelled against him; no You only have I known, therefore I will punish you soonest and sorest. Amo 3:2. Observe, I. How their sin is described, which would bring all this misery upon them. Not sins of ignorance and infirmity; God had provided sacrifices for those. Not the sins they repented of and forsook; but the sins that were presumptuously committed, and obstinately persisted in. Two things would certainly bring this ruin upon them: - 1. A contempt of God's commandments (Lev 26:14): "If you will not hearken to me speaking to you by the law, nor do all these commandments, that is, desire and endeavour to do them, and, wherein you miss it, make use of the prescribed remedies." Thus their sin is supposed to begin in mere carelessness, and neglect, and omission. These are bad enough, but they make way for worse; for the people are brought in (Lev 26:15) as, (1.) Despising God's statutes, both the duties enjoined and the authority enjoining them, thinking meanly of the law and the Law-maker. Note, Those are hastening apace to their own ruin who begin to think it below them to be religious. (2.) Abhorring his judgments, their very souls abhorring them. Note, Those that begin to despise religion will come by degrees to loathe it; and mean thoughts of it will ripen into ill thoughts of it; those that turn from it will turn against it, and their hearts will rise at it. (3.) Breaking his covenant. Though every breach of the commandment does not amount to a breach of the covenant (we were undone if it did), yet, when men have come to such a pitch of impiety as to despise and abhor the commandment, the next step will be to disown God, and all relation to him. Those that reject the precept will come at last to renounce the covenant. Observe, It is God's covenant which they break: he made it, but they break it. Note, If a covenant be made and kept between God and man, God must have all the honour; but, if ever it be broken, man must bear all the blame: on him shall this breach be. 2. A contempt of his corrections. Even their disobedience would not have been their destruction if they had not been obstinate and impenitent in it, notwithstanding the methods God took to reclaim them. Their contempt of God's word would not have brought them to ruin, if they had not added to that a contempt of his rod, which should have brought them to repentance. Three ways this is expressed: - (1.) "If you will not for all this hearken to me, Lev 26:18, Lev 26:21, Lev 26:27. If you will not learn obedience by the things which you suffer, but be as deaf to the loud alarms of God's judgments as you have been to the close reasonings of his word and the secret whispers of your own consciences, you are obstinate indeed." (2.) "If you walk contrary to me, Lev 26:21, Lev 26:23, Lev 26:27. All sinners walk contrary to God, to his truths, laws, and counsels; but those especially that are incorrigible under his judgments. The design of the rod is to humble them, and soften them, and bring them to repentance; but, instead of this, their hearts are more hardened and exasperated against God, and in their distress they trespass yet more against him, Ch2 28:22. This is walking contrary to God. Some read it, "If you walk at all adventures with me, carelessly and presumptuously, as if you heeded not either what you do, whether it be right or wrong, or what God does with you, whether it be for you or against you, blundering on in wilful ignorance." (3.) If you will not be reformed by these things. God's design in punishing is to reform, by giving men sensible convictions of the evil of sin, and obliging them to seek unto him for relief: this is the primary intention; but those that will not be reformed by the judgments of God must expect to be ruined by them. Those have a great deal to answer for that have been long and often under God's correcting hand, and yet go on frowardly in a sinful way; sick and in pain, and yet not reformed; crossed and impoverished, and yet not reformed; broken with breach upon breach, yet not returning to the Lord, Amo 4:6, etc. II. How the misery is described which their sin would bring upon them, under two heads: - 1. God himself would be against them; and this is the root and cause of all their misery. (1.) I will set my face against you (Lev 26:17), that is, "I will set myself against you, set myself to ruin you." These proud sinners God will resist, and face those down that confront his authority. Or the face is put for the anger: "I will show myself highly displeased at you." (2.) I will walk contrary to you (Lev 26:24, Lev 26:28); with the forward he will wrestle, Psa 18:26 [margin]. When God in his providence thwarts the designs of a people, which they thought well laid, crosses their purposes, breaks their measures, blasts their endeavours, and disappoints their expectations, then he walks contrary to them. Note, There is nothing got by striving with God Almighty, for he will break either the heart or the neck of those that contend with him, will bring them either to repentance or ruin. "I will walk at all adventures with you," so some read; "all covenant loving-kindness shall be forgotten, and I will leave you to common providence." Note, Those that cast off God deserve that he should cast them off. (3.) As they continued obstinate, the judgments should increase yet more upon them. If the first sensible tokens of God's displeasures do not attain their end, to humble and reform them, then (Lev 26:18), I will punish you seven times more, and again (Lev 26:21), I will bring seven times more plagues, and (Lev 26:24), I will punish you yet seven times, and (Lev 26:28), I, even I, will chastise you seven times for your sins. Note, If less judgments do not do their work, God will send greater; for, when he judges, he will overcome. If true repentance do not stay process, it will go on till execution be taken out. Those that are obstinate and incorrigible, when they have weathered one storm must expect another more violent; and, how severely soever they are punished, till they are in hell they must still say, "There is worse behind," unless they repent. If the founder have hitherto melted in vain (Jer 6:29), the furnace will be heated seven times hotter (a proverbial expression, used Dan 3:19), and again and again seven times hotter; and who among us can dwell with such devouring fire? God does not begin with the sorest judgments, to show that he is patient, and delights not in the death of sinners; but, if they repent not, he will proceed to the sorest, to show that he is righteous, and that he will not be mocked or set at defiance. (4.) Their misery is completed in that threatening: My soul shall abhor you, Lev 26:30. That man is as miserable as he can be whom God abhors; for his resentments are just and effective. Thus if any man draw back, as these are supposed to do, God's soul shall have no pleasure in him (Heb 10:38), and he will spue them out of his mouth, Rev 3:16. It is spoken of as strange, and yet too true, Hath thy soul loathed Zion? Jer 14:19. 2. The whole creation would be at war with them. All God's sore judgments would be sent against them; for he hath many arrows in his quiver. The threatenings here are very particular, because really they were prophecies, and he that foresaw all their rebellions knew they would prove so; see Deu 31:16, Deu 31:29. This long roll of threatening shows that evil pursues sinners. We have here, (1.) Temporal judgments threatened. [1.] Diseases of body, which should be epidemical: I will appoint over you, as task-masters, to rule you with rigour, terror, consumption, and the burning ague, Lev 26:16. What we translate terror, some think, signifies a particular disease, probably (says the learned bishop Patrick) the falling sickness, which is terror indeed: all chronical diseases are included in the consumption, and all acute diseases in the burning ague or fever. These consume the eyes, and cause sorrow both to those that are visited with them and to their friends and relations. Note, All diseases are God's servants; they do what he appoints them, and are often used as scourges wherewith he chastises a provoking people. The pestilence is threatened (Lev 26:25) to meet them, when they are gathered together in their cities for fear of the sword. The greater the concourse of people is, the greater desolation does the pestilence make; and, when it gets among the soldiers that should defend a place, it is of most fatal consequence. [2.] Famine and scarcity of bread, which should be brought upon them several ways; as, First, By plunder (Lev 26:16): Your enemies shall eat it up, and carry it off as the Midianites did, Jdg 6:5, Jdg 6:6. Secondly, By unseasonable weather, especially the want of rain (Lev 26:19): I will make your heaven as iron, letting fall no rain, but reflecting heat, and then the earth would of course be as dry and hard as brass, and their labour in ploughing and sowing would be in vain (Lev 26:20); for the increase of the earth depends upon God's good providence more than upon man's good husbandry. This should be the breaking of the staff of bread (Lev 26:26), which life leans upon, and is supported by, on which perhaps they had leaned more than upon God's blessing. There should be so great a dearth of corn that, whereas every family used to fill an oven of their own with household bread, now ten families should have to fill but one over, which would bring themselves and their children and servants to short allowance, so that they should eat and not be satisfied. The less they had the more craving should their appetites be. Thirdly, By the besieging of their cities, which would reduce them to such an extremity that they should eat the flesh of their sons and daughters, Lev 26:29. [3.] War, and the prevailing of their enemies over them: "You shall be slain before your enemies, Lev 26:17. Your choice men shall die in battle, and those that hate you shall reign over you, and justly, since you are not willing that the God that loved you should reign over you;" Ch2 12:8. Miserable is that people whose enemies are their rulers and have got dominion over them, or whose rulers have become their enemies and under-hand seek the ruin of their interests. Thus God would break the pride of their power, Lev 26:19. God had given them power over the nations; but when they, instead of being thankful for that power, and improving it for the service of God's kingdom, grew proud of it, and perverted the intentions of it, it was just with God to break it. Thus God would bring a sword upon them to avenge the quarrel of his covenant, Lev 26:25. Note, God has a just quarrel with those that break covenant with him, for he will not be mocked by the treachery of perfidious men; and one way or other he will avenge this quarrel upon those that play at fast and loose with him. [4.] Wild beasts, lions, bears, and wolves, which should increase upon them, and tear in pieces all that come in their way (Lev 26:22), as we read of two bears that in an instant killed forty-two children, Kg2 2:24. This is one of the four sore judgments threatened Eze 14:21, which plainly refers to this chapter. Man was made to have dominion over the creatures, and, though many of them are stronger than he, yet none of them could have hurt him, nay, all of them would have served him, if he had not first shaken off God's dominion, and so lost his own; and now the creatures are in rebellion against him that is in rebellion against his Maker, and, when the Lord of those hosts pleases, they are the executioners of his wrath and the ministers of his justice. [5.] Captivity, or dispersion: I will scatter you among the heathen (Lev 26:33), in your enemies' land, Lev 26:34. Never were any people so incorporated and united among themselves as they were; but for their sin God would scatter them, so that they should be lost among the heathen, from whom God had graciously distinguished them, but with whom they had wickedly mingled themselves. Yet, when they were scattered, divine justice had not done with them, but would draw out a sword after them, which would find them out, and follow them wherever they were. God's judgments, as they cannot be outfaced, so they cannot be outrun. [6.] The utter ruin and desolation of their land, which should be so remarkable that their very enemies themselves, who ha helped it forward, should in the review be astonished at it, Lev 26:32. First, Their cities should be waste, forsaken, uninhabited, and all the buildings destroyed; those that escaped the desolations of war should fall to decay of themselves. Secondly, Their sanctuaries should be a desolation, that is, their synagogues where they met for religious worship every sabbath, as well as their tabernacle where they met thrice a year. Thirdly, The country itself should be desolate, not tilled or husbanded (Lev 26:34, Lev 26:35); then the land should enjoy its sabbaths, because they had not religiously observed the sabbatical years which God appointed them. They tilled their ground when God would have them let it rest; justly therefore were they driven out of it; and the expression intimates that the ground itself was pleased and easy when it was rid of the burden of such sinners, under which it had groaned, Rom 8:20, etc. The captivity in Babylon lasted seventy years, and so long the land enjoyed her sabbaths, as is said (Ch2 36:21) with reference to this. [7.] The destruction of their idols, though rather a mercy than a judgment, yet, being a necessary piece of justice, is here mentioned, to show what would be the sin that would bring all these miseries upon them: I will destroy your high places, Lev 26:30. Those that will not be parted from their sins by the commands of God shall be parted from them by his judgments; since they would not destroy their high places, God would. And, to upbraid them with the unreasonable fondness they had shown for their idols, it is foretold that their carcases should be cast upon the carcases of their idols. Those that are wedded to their lusts will sooner or later have enough of them. Their idols would not be able to help either themselves or their worshippers; but, those that made them being like them, they should both perish alike, and fall together as blind into the ditch. (2.) Spiritual judgments are here threatened. These should seize the mind; for he that made the mind can, when he pleases, make his sword approach to it. It is here threatened, [1.] That they should find no acceptance with God: I will not smell the savour of your sweet odours, Lev 26:31. Though the judgments of God upon them did not separate them and their sins, yet they extorted incense from them; but in vain - even their incense was an abomination, Isa 1:13. [2.] That they should have no courage in their wars, but should be quite dispirited and disheartened. They should not only fear and flee (Lev 26:17), but fear and fall, when none pursued, Lev 26:36. A guilty conscience would be their continual terror, so that not only the sound of a trumpet, but the very sound of a leaf, should chase them. Note, Those that cast off the fear of God expose themselves to the fear of every thing else, Pro 28:1. Their very fears should dash them one against another, Lev 26:37, Lev 26:38. And those that had increased one another's guilt would now increase one another's fears. [3.] That they should have no hope of the forgiveness of their sins (Lev 26:39): They shall pine away in their iniquity, and how should they then live? Eze 33:10. Note, It is a righteous thing with God to leave those to despair of pardon that have presumed to sin; and it is owing to free grace if we are not abandoned to pine away in the iniquity we were born in and have lived in.

We have here a second muster of the tribe of Levi. As that tribe was taken out of all Israel to be God's peculiar, so the middle-aged men of that tribe were taken from among the rest to be actually employed in the service of the tabernacle. Now observe, I. Who were to be taken into this number. All the males from thirty years old to fifty. Of the other tribes, those that were numbered to go forth to war were from twenty years old and upward, but of the Levites only from thirty to fifty; for the service of God requires the best of our strength, and the prime of our time, which cannot be better spent than to the honour of him who is the first and best. And a man may make a good soldier much sooner than a good minister. Now, 1. They were not to be employed till they were thirty years old, because till then they were in danger of retaining something childish and youthful and had not gravity enough to do the service, and wear the honour, of a Levite. They were entered as probationers at twenty-five years old, (Num 8:24), and in David's time, when there was more work to be done, at twenty (Ch1 23:24, and so Ezr 3:8); but they must be five years learning and waiting, and so fitting themselves for service; nay, in David's time they were ten years in preparation, from twenty to thirty. John Baptist began his public ministry, and Christ his, at thirty years old. This is not in the letter of it obligatory on gospel ministers now, as if they must either not begin their work till thirty years old or must leave off at fifty; but it gives us two good rules: - (1.) That ministers must not be novices, Ti1 3:6. It is a work that requires ripeness of judgment and great steadiness, and therefore those are very unfit for it who are but babes in knowledge and have not put away childish things. (2.) That they must learn before they teach, serve before they rule, and must first be proved, Ti1 3:10. 2. They were discharged at fifty years old from the toilsome part of the service, particularly that of carrying the tabernacle; for that is the special service to which they are here ordained, and which there was most occasion for while they were in the wilderness. When they began to enter upon old age, they were dismissed, (1.) In favour to them, that they might no be over-toiled when their strength began to decay. Twenty years' good service was thought pretty well for one man. (2.) In honour to the work, that it might not be done by those who, through the infirmities of age, were slow and heavy. The service of God should be done when we are in the most lively active frame. Those do not consider this who put off their repentance to old age, and so leave the best work to be done in the worst time. II. How their work is described. They are said to enter into the host, or warfare, to do the work in the tabernacle. The ministry is a good work (Ti1 3:1): ministers are not ordained to the honour only, but to the labour, not only to have the wages, but to do the work. It is also a good warfare, Ti1 1:18. Those that enter into the ministry must look upon themselves as entered into the host, and approve themselves good soldiers, Ti2 2:3. Now, as to the sons of Kohath in particular, here is, 1. Their service appointed them, in the removes of the tabernacle. Afterwards, when the tabernacle was fixed, they had other work assigned them; but this was the work of the day, which was to be done in its day. Observe, Wherever the camp of Israel went, the tabernacle of the Lord went with them, and care must be taken for the carriage of it. Note, Wherever we go, we must see to it that we take our religion along with us, and not forget that or any part of it. Now the Koliathites were to carry all the holy things of the tabernacle. They were charged with those things before (Num 3:31), but here they have more particular instructions given them. (1.) Aaron, and his sons the priests, must pack up the things which the Kohathites were to carry, as here directed, Num 4:5, etc. God had before appointed that none should come into the most holy place, but only Aaron once a year with a cloud of incense (Lev 16:2); and yet, the necessity of their unsettled state requiring it, that law is here dispensed with; for every time they removed Aaron and his sons went in to take down the ark, and make it up for carriage; for (as the learned bishop Patrick suggests) the shechinah, or display of the divine majesty, which was over the mercy-seat, removed for the present in the pillar of cloud, which was taken up, and then the ark was not dangerous to be approached. (2.) All the holy things must be covered, the ark and table with three coverings, all the rest with two. Even the ashes of the altar, in which the holy fire was carefully preserved and raked up, must have a purple cloth spread over them, Num 4:13. Even the brazen altar, though in the court of the sanctuary it stood open to the view of all, yet was covered in the carriage of it. All these coverings were designed, [1.] For safety, that these holy things might not be ruffled with the wind, sullied with the rain, nor tarnished with the sun, but that they might be preserved in their beauty; for on all the glory shall be a defence. The coverings of badgers' skins, being thick and strong, would keep out wet; and, while we are in our passage through the wilderness of this world, it concerns us to be fenced for all weathers, Isa 4:5, Isa 4:6. [2.] For decency and ornament. Most of these things had a cloth of blue, or purple, or scarlet, spread outmost; and the ark was covered with a cloth wholly of blue (Num 4:6), an emblem (say some) of the azure skies, which are spread like a curtain between us and the Majesty on high, Job 26:9. Those that are faithful to God should endeavour likewise to appear beautiful before men, that they may adorn the doctrine of God our Saviour. [3.] For concealment. It signified the darkness of that dispensation. That which is now brought to light by the gospel, and revealed to babes, was then hidden from the wise and prudent. They saw only the coverings, not the holy things themselves (Heb 10:1); but now Christ has destroyed the face of the covering, Isa 25:7. (3.) When all the holy things were covered, then the Kohathites were to carry them on their shoulders. These things that had staves were carried by their staves (Num 4:6, Num 4:8, Num 4:11, Num 4:14); those that had not were carried upon a bar, or bier, or bearing barrow, Num 4:10, Num 4:12. See how the tokens of God's presence in this world are movable things; but we look for a kingdom that cannot be moved. 2. Eleazar, now the eldest son of Aaron, is appointed overseer of the Kohathites in this service (Num 4:16); he must take care that nothing was forgotten, left behind, or displaced. As a priest he had more honour than the Levites, but then he had more care; and that care was a heavier burden, no doubt, upon his heart, than all the burdens that were laid upon their shoulders. It is much easier to do the work of the tabernacle than to discharge the trusts of it, to obey than to rule. 3. Great care must be taken to preserve the lives of these Levites, by preventing their unseasonable irreverent approach to the most holy things: Cut you not off the Kohathites, Num 4:18. Note, Those who do not what they can to keep others from sin do what they can to cut them off. [1.] The Kohathites must not see the holy things till the priests had covered them, Num 4:20. Even those that bore the vessels of the Lord saw not what they bore, so much were even those in the dark concerning the gospel whose office it was to expound the law. And, [2.] When the holy things were covered, they might not touch them, at least not the ark, called here the holy thing, upon pain of death, Num 4:15. Uzza was struck dead for the breach of this law. Thus were the Lord's ministers themselves then kept in fear, and that was a dispensation of terror, as well as darkness; but now, through Christ, the case is altered; we have seen with our eyes, and our hands have handles, the word of life (Jo1 1:1), and we are encouraged to come boldly to the throne of grace.

covering of badgers' skins--(See on Exo 25:5). The covering, however, referred to was not that of the tabernacle, but one made for the special purpose of protecting the ark. put in the staves--These golden staves were now taken out. (See on Exo 25:15, compared with Kg1 8:8). The Hebrew word rendered "put in," signifies also "dispose," and probably refers here to their insertion through the openings in the coverings made for receiving them, to preserve them from the touch of the carriers as well as from the influence of the weather. It is worthy of notice that the coverings did not consist of canvas or coarse tarpaulin, but of a kind which united beauty with decency.

Here is the offering of the princes to the service of the tabernacle. Observe, I. When it was; not till it was fully set up, Num 7:1. When all things were done both about the tabernacle itself, and the camp of Israel which surrounded it, according to the directions given, then they began their presents, probably about the eighth day of the second month. Note, Necessary observances must always take place of free-will offerings: first those, and then these. II. Who it was that offered: The princes of Israel, heads of the house of their fathers, Num 7:2. Note, Those that are above others in power and dignity ought to go before others, and endeavour to go beyond them, in every thing that is good. The more any are advanced the more is expected from them, on account of the greater opportunity they have of serving God and their generation. What are wealth and authority good for, but as they enable a man to do so much the more good in the world? III. What was offered: six wagons, with each of them a yoke of oxen to draw them, Num 7:3. Doubtless these wagons were agreeable to the rest of the furniture of the tabernacle and its appurtenances, the best of the kind, like the carriages which great princes use when they go in procession. Some think that God, by Moses, intimated to them what they should bring, or their own consideration perhaps suggested to them to make this present. Though God's wisdom had ordained all the essentials of the tabernacle, yet it seems these accidental conveniences were left to be provided by their own discretion, which was to set in order that which was wanting (Tit 1:5), and these wagons were not refused, though no pattern of them was shown to Moses in the mount. Note, It must not be expected that the divine institution of ordinances should descend to all those circumstances which are determinable, and are fit to be left alterable, by human prudence, that wisdom which is profitable to direct. Observe, No sooner is the tabernacle fully set up than this provision is made for the removal of it. Note, Even when we are but just settled in the world, and think we are beginning to take root, we must be preparing for changes and removes, especially for the great change. While we are here in this world, every thing must be accommodated to a militant and movable state. When the tabernacle was framing, the princes were very generous in their offerings, for then they brought precious stones, and stones to be set (Exo 35:27), yet now they bring more presents. Note, Those that have done good should study to abound therein yet more and more, and not be weary of well-doing. IV. How the offering was disposed of, and what use was made of it: the wagons and oxen were given to the Levites, to be used in carrying the tabernacle, both for their ease (for God would not have any of his servants overburdened with work), and for the more safe and right conveyance of the several parts of the tabernacle, which would be best kept together, and sheltered from the weather, in wagons. 1. The Gershonites, that had the light carriage, the curtains and hangings, had but two wagons, and two yoke of oxen (Num 7:7); when they had loaded these, they must carry the rest, if any remained, upon their shoulders. 2. The Merarites, that had the heavy carriage, and that which was most unwieldy, the boards, pillars, sockets, etc., had four wagons, and four yoke of oxen allotted them (Num 7:8); and yet, if they had not more wagons of their own, they would be obliged to carry a great deal upon their backs too, for the silver sockets alone weighed 100 talents, which was above four tons, and that was enough to load four wagons that were drawn but by one yoke of oxen a-piece. But each socket being a talent weight, which is about a man's burden (as appears, Kg2 5:23) probably they carried those on their backs, and put the boards and pillars into the wagons. Observe here, How God wisely and graciously ordered the most strength to those that had the most work. Each had wagons according to their service. Whatever burden God in his providence lays upon us, he will by his sufficient grace proportion the strength to it, Co1 10:13. 3. The Kohathites, that had the most sacred carriage, had no wagons at all, because they were to carry their charge upon their shoulders (Num 7:9), with a particular care and veneration. When in David's time they carried the ark in a cart, God made them to know to their terror, by the death of Uzza, that they did not seek him in the due order. See Ch1 15:13.

Here is, I. The people's sin. They complained, Num 11:1. They were, as it were, complainers. So it is in the margin. There were some secret grudgings and discontents among them, which as yet did not break out in an open mutiny. But how great a matter did this little fire kindle! They had received from God excellent laws and ordinances, and yet no sooner had they departed from the mount of the Lord than they began to quarrel with God himself. See in this, 1. The sinfulness of sin, which takes occasion from the commandment to be the more provoking. 2. The weakness of the law through the flesh, Rom 8:3. The law discovered sin, but could not destroy it; checked it, but could not conquer it. They complained. Interpreters enquire what they complained of; and truly, when they were furnished with so much matter for thanksgiving, one may justly wonder where they found any matter for complaint; it is probable that those who complained did not all agree in the cause. Some perhaps complained that they were removed from Mount Sinai, where they had been at rest so long, others that they did not remove sooner: some complained of the weather, others of the ways: some perhaps thought three days' journey was too long a march, others thought it not long enough, because it did not bring them into Canaan. When we consider how their camp was guided, guarded, graced, what good victuals they had and good company, and what care was taken of them in their marches that their feet should not swell nor their clothes wear (Deu 8:4), we may ask, "What could have been done more for a people to make them easy?" And yet they complained. Note, Those that are of a fretful discontented spirit will always find something or other to quarrel with, though the circumstances of their outward condition be ever so favourable. II. God's just resentment of the affront given to him by this sin: The Lord heard it, though it does not appear that Moses did. Note, God is acquainted with the secret frettings and murmurings of the heart, though they are industriously concealed from men. What he took notice of his was much displeased with, and his anger was kindled. Note, Though God graciously gives us leave to complain to him when there is cause (Psa 142:2), yet he is justly provoked, and takes it very ill, if we complain of him when there is no cause: such conduct in our inferiors provokes us. III. The judgment wherewith God chastised them for this sin: The fire of the Lord burnt among them, such flashes of fire from the cloud as had consumed Nadab and Abihu. The fire of their wrath against God burned in their minds (Psa 39:3), and justly does the fire of God's wrath fasten upon their bodies. We read of their murmurings several times, when they came first out of Egypt, Ex. 15, 16, and 17. But we do not read of any plagues inflicted on them for their murmurings, as there were now; for now they had had great experience of God's care of them, and therefore now to distrust him was so much the more inexcusable. Now a fire was kindled against Jacob (Psa 78:21), but, to show how unwilling God was to contend with them, it fastened on those only that were in the uttermost parts of the camp. Thus God's judgments came upon them gradually, that they might take warning. IV. Their cry to Moses, who was their tried intercessor, Num 11:2. When he slew them, then they sought him, and made their application to Moses to stand their friend. Note, 1. When we complain without cause, it is just with God to give us cause to complain. 2. Those that slight God's friends when they are in prosperity would be glad to make them their friends when they are in distress. Father Abraham, send Lazarus. V. The prevalency of Moses's intercession for them: When Moses prayed unto the Lord (he was always ready to stand in the gap to turn away the wrath of God) God had respect to him and his offering, and the fire was quenched. By this it appears that God delights not in punishing, for, when he has begun his controversy, he is soon prevailed with to let it fall. Moses was one of those worthies who by faith quenched the violence of fire. VI. A new name given hereupon to the place, to perpetuate the shame of a murmuring people and the honour of a righteous God; the place was called Taberah, a burning (Num 11:3), that others might hear, and fear, and take warning not to sin as they did, lest they should smart as they did, Co1 10:10.

The blessing itself which Balaam here pronounces upon Israel is much the same with the two we had in the foregoing chapter; but the introduction to it is different. I. The method of proceeding here varies much in several instances. 1. Balaam laid aside the enchantments which he had hitherto depended on, used no spells, or charms, or magic arts, finding they did him no service; it was to no purpose to deal with the devil for a curse, when it was plain that God was determined immovably to bless, Num 24:1. Sooner or later God will convince men of their folly in seeking after lying vanities, which cannot profit. To what purpose should he seek for enchantment? He knew that God was out of the reach of them. 2. He did not now retire into a solitary place as before, but set his face directly towards the wilderness where Israel lay encamped; and, since there is no remedy, but they must be blessed, he will design nothing else, but will submit by compulsion. 3. Now the Spirit of God came upon him, that is, the Spirit of prophecy, as upon Saul to prevent him from taking David, Sa1 19:23. He spoke not his own sense, but the language of the Spirit that came upon him. 4. He used a different preface now from what he had used before (Num 24:3, Num 24:4), much like that of David (Sa2 23:1-3), yet savouring very much (as some think) of pride and vain-glory, taking all the praise of this prophecy to himself, and magnifying himself as one of the cabinet-council of heaven. Two things he boasts of: - (1.) The favour God did him in making known himself to him. He heard the words of God, and saw the vision of the Almighty. God himself had met him and spoken to him (Num 23:16), and with this he was greatly puffed up. Paul speaks with humility of his visions and revelations (Co2 12:1), but Balaam speaks of his with pride. (2.) His own power to receive and bear those revelations. He fell into a trance indeed, as other prophets did, but he had his eyes open. This he mentions twice; but the words in the original are not the same. The man whose eyes were shut, some think it may be read so (Num 24:3-9), but now having his eyes open, Num 24:4. When he attempted to curse Israel, he owns, he was in a mistake, but now he began to see his error, and yet still he remained blinded by covetousness and ambition, those foolish and hurtful lusts. Note, [1.] Those that oppose God and his people will sooner or later be made to see themselves wretchedly deceived. [2.] Many have their eyes open that have not their hearts open, are enlightened, but not sanctified; and that knowledge which puffs men up with pride will but serve to light them to hell, whither many go with their eyes open. II. Yet the blessing is for substance the same with those before. Several things he admires in Israel: - 1. Their beauty (Num 24:5): How goodly are thy tents, O Jacob! Though they dwelt not in stately palaces, but in coarse and homely tents, and these, no doubt, sadly weather-beaten, yet Balaam sees a beauty in those tents, because of their admirable order, according to their tribes, Num 24:2. Nothing recommends religion more to the good opinion of those that look upon it at a distance than the unity and harmony of its professors, Psa 133:1. The amiableness of this people, and the great reputation they should gain among their neighbours, are compared (Num 24:6) to the beauty and sweetness of fruitful valleys and fine gardens, flourishing trees and fragrant spices. Note, Those whose eyes are open see the saints on the earth to be excellent ones, and their delight is accordingly in them. The righteous, doubtless, is more excellent than his neighbour. They are trees which the Lord has planted; that is their excellency. The branches of righteousness are the planting of the Lord. See Hos 14:5-7. 2. Their fruitfulness and increase. This may be intended by those similitudes (Num 24:6) of the valleys, gardens, and trees, as well as by those expressions (Num 24:7), He shall pour the water out of his buckets; that is, God shall water them with his blessing like rain from heaven, and then his seed shall be in many waters. Compare Hos 2:23, I will sow her unto me in the earth. And waters are in scripture put for peoples, and multitudes, and nations. This has been fulfilled in the wonderful increase of that nation and their vast multitude even in their dispersion. 3. Their honour and advancement. As the multitude of the people is the honour of the prince, so the magnificence of the prince is the honour of the people; Balaam therefore foretells that their king shall be higher than Agag. Agag, it is probable, was the most potent monarch in those parts; Balaam knew of none more considerable than he was; he rose above the rest of his neighbours. But Balaam foretells that Israel's chief commander, who, after Moses, was Joshua, should be more great and honourable than ever Agag was, and make a far better figure in history. Saul, their first king, triumphed over Agag, though, it is said, he came delicately. 4. Their power and victory, Num 24:8. (1.) He looks back upon what they had done, or rather what had been done for them: God brought them forth out of Egypt; this he had spoken of before, Num 23:22. The wonders that attended their deliverance out of Egypt contributed more to their honour, and the terror of their adversaries, than any thing else, Jos 2:10. He that brought them out of Egypt will not fail to bring them into Canaan, for, as for God, his work is perfect. (2.) He looks down upon their present strength. Israel hath, as it were, the strength of a unicorn, of which creature it is said (Job 39:9, Job 39:10), Will he be willing to serve thee, or abide by thy crib? Canst thou bind him with his band in the furrow? "No, Israel is too powerful to be checked or held in by my curses or thy armies." (3.) He looks forward to their future conquests: He shall eat up the nations his enemies; that is, "he shall not only destroy and devour them as easily and irresistibly as a lion does his prey, but he shall himself be strengthened, and fattened, and enriched, by their spoils." 5. Their courage and security: He lay down as a lion, as a great lion, Num 24:9. Now he does so in the plains of Moab, and asks no leave of the king of Moab, nor is he in fear of him; shortly will he do so in Canaan. When he has torn his prey, he will take his repose, quiet from the fear of evil, and bid defiance to all his neighbours; for who shall stir up a sleeping lion? It is observed of lions (as the learned bishop Patrick takes notice here) that they do not retire into places of shelter to sleep, but lie down any where, knowing that none dares meddle with them: thus secure were Israel in Canaan, chiefly in the days of David and Solomon; and thus is the righteous bold as a lion (Pro 28:1), not to assault others, but to repose themselves, because God maketh them to dwell in safety, Psa 4:8. 6. Their interest, and influence upon their neighbours. Their friends, and those in alliance with them, were happy: Blessed is he that blesseth thee; those that do them any kindness will certainly fare the better for it. But their enemies, and those in arms against them, were certainly miserable: Cursed is he that curseth thee; those that do them any injury do it at their peril; for God takes what is done to them, whether good or evil, as done to himself. Thus he confirms the blessing of Abraham (Gen 12:3), and speaks as if therefore he did at this time bless Israel, and not curse them, because he desired to share in the blessing of Israel's friends and dreaded the curse on Israel's enemies.

Ye shall utterly destroy all the places, wherein the nations which ye shall possess served their gods--This divine command was founded on the tendencies of human nature; for to remove out of sight everything that had been associated with idolatry, that it might never be spoken of and no vestige of it remain, was the only effectual way to keep the Israelites from temptations to it. It is observable that Moses does not make any mention of temples, for such buildings were not in existence at that early period. The "places" chosen as the scene of heathen worship were situated either on the summit of a lofty mountain, or on some artificial mound, or in a grove, planted with particular trees, such as oaks, poplars, and elms (Isa 57:5-7; Hos 4:13). The reason for the selection of such sites was both to secure retirement and to direct the attention upward to heaven; and the "place" was nothing else than a consecrated enclosure, or at most, a canopy or screen from the weather.

Much of the communion between God and his people Israel was kept up, and a face of religion preserved in the nation, by the three yearly feasts, the institution of which, and the laws concerning them, we have several times met with already; and here they are repeated. I. The law of the passover, so great a solemnity that it made the whole month, in the midst of which it was placed, considerable: Observe the month Abib, Deu 16:1. Though one week only of this month was to be kept as a festival, yet their preparations before must be so solemn, and their reflections upon it and improvements of it afterwards so serious, as to amount to an observance of the whole month. The month of Abib, or of new fruits, as the Chaldee translates it, answers to our March (or part of March and part of April), and was by a special order from God, in remembrance of the deliverance of Israel out of Egypt, made the beginning of their year (Exo 12:2), which before was reckoned to begin in September. This month they were to keep the passover, in remembrance of their being brought out of Egypt by night, Deu 16:1. The Chaldee paraphrasts expound it, "Because they came out of Egypt by daylight," there being an express order that they should not stir out of their doors till morning, Exo 12:22. One of them expounds it thus: "He brought thee out of Egypt, and did wonders by night." The other, "and thou shalt eat the passover by night." The laws concerning it are, 1. That they must be sure to sacrifice the passover in the place that God should choose (Deu 16:2), and in no other place, Deu 16:5-7. The passover was itself a sacrifice; hence Christ, as our passover, is said to be sacrificed for us (Co1 5:7), and many other sacrifices were offered during the seven days of the feast (Num 28:19, etc.), which are included here, for they are said to be sacrificed of the flock and the herd, whereas the passover itself was only of the flock, either a lamb or a kid: now no sacrifice was accepted but from the altar that sanctified it; it was therefore necessary that they should to up to the place of the altar, for, though the paschal lamb was entirely eaten by the owners, yet it must be killed in the court, the blood sprinkled, and the inwards burned upon the altar. By confining them to the appointed rule, from which they would have been apt to vary, and to introduce foolish inventions of their own, had they been permitted to offer these sacrifices within their own gates, from under the inspection of the priests. They were also hereby directed to have their eye up unto God in the solemnity, and the desire of their hearts towards the remembrance of his name, being appointed to attend where he had chosen to place his name, Deu 16:2 and Deu 16:6. But, when the solemnity was over, they might turn and go unto their tents, Deu 16:7. Some think that they might, if they pleased, return the very morning after the paschal lamb was killed and eaten, the priests and Levites being sufficient to carry on the rest of the week's work; but the first day of the seven is so far from being the day of their dispersion that it is expressly appointed for a holy convocation (Lev 23:7; Num 28:18); therefore we must take it as Jonathan's paraphrase expounds it, in the morning after the end of the feast thou shalt go to thy cities. And it was the practice to keep together the whole week, Ch2 35:17. 2. That they must eat unleavened bread for seven days, and no leavened bread must be seen in all their coasts, Deu 16:3, Deu 16:4, Deu 16:8. The bread they were confined to is here called bread of affliction, because neither grateful to the taste nor easy of digestion, and therefore proper to signify the heaviness of their spirits in their bondage and to keep in remembrance the haste in which they came out, the case being so urgent that they could not stay for the leavening of the bread they took with them for their march. The Jewish writers tell us that the custom at the passover supper was that the master of the family broke this unleavened bread, and gave to every one a piece of it, saying, This is (that is, this signifies, represents, or commemorates, which explains that saying of our Saviour, This is my body) the bread of affliction which your fathers did eat in the land of Egypt. The gospel meaning of this feast of unleavened bread the apostle gives us, Co1 5:7. Christ our passover being sacrificed for us, and we having participated in the blessed fruits of that sacrifice to our comfort, let us keep the feast in a holy conversation, free from the leaven of malice towards our brethren and hypocrisy towards God, and with the unleavened bread of sincerity and love. Lastly, Observe, concerning the passover, for what end it was instituted: "That thou mayest remember the day when thou camest forth out of Egypt, not only on the day of the passover, or during the seven days of the feast, but all the days of thy life (Deu 16:3), as a constant inducement to obedience." Thus we celebrate the memorial of Christ's death at certain times, that we may remember it at all times, as a reason why we should live to him that died for us and rose again. II. Seven weeks after the passover the feast of pentecost was to be observed, concerning which they are here directed, 1. Whence to number their seven weeks, from the time thou beginnest to put the sickle to the corn (Deu 16:9), that is, from the morrow after the first day of the feast of unleavened bread, for on that day (though it is probable the people did not begin their harvest till the feast was ended) messengers were sent to reap a sheaf of barley, which was to be offered to God as the first-fruits, Lev 23:10. Some think it implies a particular care which Providence would take of their land with respect to the weather, that their harvest should be always ripe and ready for the sickle just at the same time. 2. How they were to keep this feast. (1.) They must bring an offering unto God, Deu 16:10. It is here called a tribute of a free-will-offering. It was required of them as a tribute to their Sovereign Lord and owner, under whom they held all they had; and yet because the law did not determine the quantum, but it was left to every man's generosity to bring what he chose, and whatever he brought he must give cheerfully, it is therefore called a free-will offering. It was a grateful acknowledgment of the goodness of God to them in the mercies of these corn-harvests now finished, and therefore must be according as God had blessed them. Where God sows plentifully he expects to reap accordingly. (2.) They must rejoice before God, Deu 16:11. Holy joy is the heart and soul of thankful praises, which are as the language and expression of holy joy. They must rejoice in their receivings from God, and in their returns of service and sacrifice to him; our duty must be our delight as well as our enjoyments. They must have their very servants to rejoice with them, "for remember (Deu 16:12) that thou wast a bond-man, and wouldest have been very thankful if thy taskmasters would have given thee some time and cause for rejoicing; and thy God did bring thee out to keep a feast with gladness; therefore be pleasant with thy servants, and make them easy." And, it should seem, those general words, thou shalt observe and do these statutes, are added here for a particular reason, because this feast was kept in remembrance of the giving of the law upon Mount Sinai, fifty days after they came out of Egypt; now the best way of expressing our thankfulness to God for his favour to us in giving us his law is to observe and do according to the precepts of it. III. They must keep the feast of tabernacles, Deu 16:13-15. Here is no repetition of the law concerning the sacrifices that were to be offered in great abundance at this feast (which we had at large, Num 29:12, etc.), because the care of these belonged to the priests and Levites, who had not so much need of a repetition as the people had, and because the spiritual part of the service, which consisted in holy joy, was most pleasing to God, and was to be the perpetual duty of a gospel conversation, of which this feast was typical. Observe what stress is laid upon it here: Thou shalt rejoice in thy feast (Deu 16:14), and, because the Lord shall bless thee, thou shalt surely rejoice, Deu 16:15. Note, 1. It is the will of God that his people should be a cheerful people. If those that were under the law must rejoice before God, much more must we that are under the grace of the gospel, which makes it our duty, not only as here to rejoice in our feasts, but to rejoice evermore, to rejoice in the Lord always. 2. When we rejoice in God ourselves we should do what we can to assist others also to rejoice in him, by comforting the mourners and supplying the necessitous, that even the stranger, the fatherless, and the widow may rejoice with us. See Job 29:13. 3. We must rejoice in God, not only because of what we have received and are receiving from him daily, but because of what he has promised, and we expect to receive yet further from him: because he shall bless thee, therefore thou shalt rejoice. Those that make God their joy may rejoice in hope, for he is faithful that has promised. IV. The laws concerning the three solemn feasts are summed up (Deu 16:16, Deu 16:17), as often before, Exo 23:16, Exo 23:17; Exo 34:23. The general commands concerning them are, 1. That all the males must then make their personal appearance before God, that by their frequent meeting to worship God, at the same place, and by the same rule, they might be kept faithful and constant to that holy religion which was established among them. 2. That none must appear before God empty, but every man must bring some offering or other, in token of a dependence upon God and gratitude to him. And God was not unreasonable in his demands; let every man but give as he was able, and no more was expected. The same is still the rule of charity, Co1 16:2. Those that give to their power shall be accepted, but those that give beyond their power are accounted worthy of double honour (Co2 8:3), as the poor widow that gave all she had, Luk 21:4.

Now Boaz himself appears, and a great deal of decency there appears in his carriage both towards his own servants and towards this poor stranger. I. Towards his own servants, and those that were employed for him in reaping and gathering in his corn. Harvest-time is busy time, many hands must then be at work. Boaz that had much, being a mighty man of wealth, had much to do, and consequently many to work under him and to live upon him. 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? Boaz is here an example of a good master. 1. He had a servant that was set over the reapers, Rut 2:6. In great families it is requisite there should be one to oversee the rest of the servants, and appoint to each their portion both of work and meat. Ministers are such servants in God's house, and it is requisite that they be both wise and faithful, and show their Lord all things, as he here, Rut 2:6. 2. Yet he came himself to his reapers, to see how the work went forward, if he found any thing amiss to rectify it, and to give further orders what should be done. This was both for his own interest (he that wholly leaves his business to others will have it done by the halves; the master's eye makes a fat horse) and it was also for the encouragement of his servants, who would go on the more cheerfully in their work when their master countenanced them so far as to make them a visit. Masters that live at ease should think with tenderness of those that toil for them and bear the burden and heat of the day. 3. Kind and pious salutations were interchanged between Boaz and his reapers. (1.) He said to them, The Lord be with you; and they replied, The Lord bless thee, Rut 2:4. Hereby they expressed, [1.] Their mutual respect to each other; he to them as good servants, and they to him as a good master. When he came to them he did not fall a chiding them, as if he came only to find fault and exercise his authority, but he prayed for them: "The Lord be with you, prosper you, and give you health and strength, and preserve you from any disaster." Nor did they, as soon as ever he was out of hearing, fall a cursing him, as some ill-natured servants that hate their master's eye, but they returned his courtesy: "The Lord bless thee, and make our labours serviceable to thy prosperity." Things are likely to go on well in a house where there is such good-will as this between master and servants. [2.] Their joint-dependence upon the divine providence. They express their kindness to each other by praying one for another. They show not only their courtesy, but their piety, and acknowledgement that all good comes from the presence and blessing of God, which therefore we should value and desire above any thing else both for ourselves and others. (2.) Let us hence learn to use, [1.] Courteous salutations, as expressions of a sincere good-will to our friends. [2.] Pious ejaculations, lifting up our hearts to God for his favour, in such short prayers as these. Only we must take heed that they do not degenerate into formality, lest in them we take the name of the Lord our God in vain; but, if we be serious in them, we may in them keep up our communion with God, and fetch in mercy and grace from him. It appears to have been the usual custom thus to wish reapers good speed, Psa 129:7, Psa 129:8. 4. He took an account from his reapers concerning a stranger he met with in the field, and gave necessary orders concerning her, that they should not touch her (Rut 2:9) nor reproach her, Rut 2:15. Masters must take care, not only that they do no hurt themselves, but that they suffer not their servants and those under them to do hurt. He also ordered them to be kind to her, and let fall some of the handfuls on purpose for her. Though it is fit that masters should restrain and rebuke their servants' wastefulness, yet they should not tie them up from being charitable, but give them allowance for that, with prudent directions. II. Boaz was very kind to Ruth, and showed her a great deal of favour, induced to it by the account he had of her, and what he observed concerning her, God also inclining his heart to countenance her. Coming among his reapers, he observed this stranger among them, and got intelligence from his steward who she was, and here is a very particular account of what passed concerning her. 1. The steward gave to Boaz a very fair account of her, proper to recommend her to his favour, Rut 2:6, Rut 2:7. (1.) That she was a stranger, and therefore one of those that by the law of God were to gather the gleanings of the harvest, Lev 19:9, Lev 19:10. She is the Moabitish damsel. (2.) That she was allied to his family; she came back with Naomi, the wife of Elimelech, a kinsman of Boaz. (3.) That she was a proselyte, for she came out of the country of Moab to settle in the land of Israel. (4.) That she was very modest, and had not gleaned till she had asked leave. (5.) That she was very industrious, and had continued close to her work from morning even until now. And the poor that are industrious and willing to take pains are fit to be encouraged. Now, in the heat of the day, she tarried a little in the house or booth that was set up in the field for shelter from the weather to repose herself, and some suggest that it is probably she retired for her devotion. But she soon came back to her work, and, except that little intermission, kept close to it all day, though it was not what she had been used to. Servants should be just in the character and reports they give to their masters, and take heed they do not misrepresent any person, nor without cause discourage their master's charity. 2. Boaz was hereupon extremely civil to her in divers instances. (1.) He ordered her to attend his reapers in every field they gathered in and not to glean in the field of another, for she should not need to go any where else to better herself (Rut 2:8): Abide here fast by my maidens; for those of her own sex were the fittest company for her. (2.) He charged all his servants to be very tender of her and respectful to her, and no doubt they would be so to one to whom they saw their master kind. She was a stranger, and it is probably her language, dress, and mien differed much from theirs; but he charged them that they should not in any thing affront her, or be abusive to her, as rude servants are too apt to be to strangers. (3.) He bade her welcome to the entertainment he had provided for his own servants. He ordered her, not only to drink of the water which was drawn for them (for that seems to be the liquor he means, Rut 2:9, drawn from the famous well of Beth-lehem which was by the gate, the water of which David longed for, Sa2 23:15), but at meal-time to come and eat of their bread (Rut 2:14), yea, and she should be welcome to their sauce too: Come, dip thy morsel in the vinegar, to make it savoury; for God allows us not only nourishing but relishing food, not for necessity only, but for delight. And for encouragement o her, and direction to the servants, he himself, happening to be present when the reapers sat down to meat, reached her parched corn to eat. It is no disparagement to the finest hand to be reached forth to the needy (Pro 31:20), and to be employed in serving the poor. Observe, Boaz was not scanty in his provision for his reapers, but sent them so much more than enough for themselves as would be entertainment for a stranger. Thus there is that scattereth and yet increaseth. (4.) He commended her for her dutiful respect to her mother-in-law, which, though he did not know her by sight, yet he had heard of (Rut 2:11): It has been fully shown me all that thou hast done unto thy mother-in-law. Note, Those that do well ought to have the praise of it. But that which especially he commended her for was that she had left her own country, and had become a proselyte to the Jewish religion; for so the Chaldee expounds it: "Thou hast come to be proselyted, and to dwell among a people whom thou knowest not." Those that leave all, to embrace the true religion, are worthy of double honour. (5.) He prayed for her (Rut 2:12): The Lord recompense thy work. Her strong affection to the commonwealth of Israel, to which she was by birth an alien, was such a work of the divine grace in her as would certainly be crowned with a full reward by him under whose wings she had come to trust. Note, Those that by faith come under the wings of the divine grace, and have a full complacency and confidence in that grace, may be sure of a full recompence of reward for their so doing. From this expression, the Jews describe a proselyte to be one that is gathered under the wings of the divine majesty. (6.) He encouraged her to go on in her gleaning, and did not offer to take her off from that; for the greatest kindness we can do our poor relations is to assist and encourage their industry. Boaz ordered his servants to let her glean among the sheaves, where other gleaners were not allowed to come, and not to reproach her, that is, not to call her thief, or to suspect her of taking more than was allowed her, Rut 2:15. All this shows Boaz to have been a man of a generous spirit, and one that, according to the law, considered the heart of a stranger. 3. Ruth received his favours with a great deal of humility and gratitude, and conducted herself with as much propriety in her place as he did himself in his, but little thinking that she should shortly be the mistress of that field she was now gleaning in. (1.) She paid all possible respect to him, and gave him honour, according to the usage of the country (Rut 2:10): She fell on her face, and bowed herself to the ground. Note, Good breeding is a great ornament to religion; and we must render honour to whom honour is due. (2.) She humbly owned herself unworthy of his favours: "I am a stranger (Rut 2:10) and not like one of thy handmaids (Rut 2:13), not so well dressed nor so well taught, not so neat nor so handy." Note, It well becomes us all to think meanly of ourselves, and to take notice of that in ourselves which is diminishing, esteeming others better than ourselves. (3.) She gratefully acknowledged his kindness to her; though it was no great expense to him, nor much more than what he was obliged to by the divine law, yet she magnifies and admires it: Why have I found grace in thy eyes? Rut 2:10. (4.) She begs the continuance of his good-will: Let me find favour in they sight (Rut 2:13), and owns that what he had said had been a cordial to her: Thou hast comforted me, for that thou hast spoken friendly to me. Those that are great, and in high places, know not how much good they may do to their inferiors with a kind look or by speaking friendly to them; and so small an expense, one would think, they should not grudge, when it shall be put upon the score of their charity. (5.) When Boaz gave her her dinner with his reapers she only ate so much as would suffice her, and left the rest, and immediately rose up to glean, Rut 2:14, Rut 2:15. She did not, under pretence either of her want or of her labour, eat more than was convenient for her, nor so much as to unfit her for work in the afternoon. Temperance is a friend to industry; and we must eat and drink to strengthen us for business, not to indispose us to it.

Two things Samuel here aims at: - I. To convince the people of their sin in desiring a king. They were now rejoicing before God in and with their king (Sa1 11:15), and offering to God the sacrifices of praise, which they hoped God would accept; and this perhaps made them think that there was no harm in their asking a king, but really they had done well in it. Therefore Samuel here charges it upon them as their sin, as wickedness, great wickedness in the sight of the Lord. Note, Though we meet with prosperity and success in a way of sin, yet we must not therefore think the more favourably of it. They have a king, and if they conduct themselves well their king may be a very great blessing to them, and yet Samuel will have them perceive and see that their wickedness was great in asking a king. We must never think well of that which God in his law frowns upon, though in his providence he may seem to smile upon it. Observe, 1. The expressions of God's displeasure against them for asking a king. At Samuel's word, God sent prodigious thunder and rain upon them, at a season of the year when, in that country, the like was never seen or known before, Sa1 12:16-18. Thunder and rain have natural causes and sometimes terrible effects. But Samuel made it to appear that this was designed by the almighty power of God on purpose to convince them that they had done very wickedly in asking a king; not only by its coming in an unusual time, in wheat-harvest, and this on a fair clear day, when there appeared not to the eye any signs of a storm, but by his giving notice of it before. Had there happened to be thunder and rain at the time when he was speaking to them, he might have improved it for their awakening and conviction, as we may in a like case; but, to make it no less than a miracle, before it came, (1.) He spoke to them of it (Sa1 12:16, Sa1 12:17): Stand and see this great thing. He had before told them to stand and hear (Sa1 12:7); but, because he did not see that his reasoning with them affected them (so stupid were they and unthinking), now he bids them stand and see. If what he said in a still small voice did not reach their hearts, nor his doctrine which dropped as the dew, they shall hear God speaking to them in dreadful claps of thunder and the great rain of his strength. He appealed to this as a sign: "I will call upon the Lord, and he will send thunder, will send it just now, to confirm the word of his servant, and to make you see that I spoke truly when I told you that God was angry with you for asking a king." And the event proved him a true prophet; the sign and wonder came to pass. (2.) He spoke to God for it. Samuel called unto the Lord, and, in answer to his prayer, even while he was yet speaking, the Lord sent thunder and rain. By this Samuel made it to appear, not only what a powerful influence God has upon this earth, that he could, of a sudden, when natural causes did not work towards it, produce this dreadful rain and thunder, and bring them out of his treasures (Psa 135:7), but also what a powerful interest he had in heaven, that God would thus hearken to the voice of a man (Jos 10:14) and answer him in the secret place of thunder, Psa 81:7. Samuel, that son of prayer, was still famous for success in prayer. Now by this extraordinary thunder and rain sent on this occasion, [1.] God testified his displeasure against them in the same way in which he had formerly testified it, and at the prayer of Samuel too, against the Philistines. The Lord discomfited them with a great thunder, Sa1 7:10. Now that Israel rebelled, and vexed his Holy Spirit, he turned to be their enemy, and fought against them with the same weapons which, not long before, had been employed against their adversaries, Isa 63:10. [2.] He showed them their folly in desiring a king to save them, rather than God or Samuel, promising themselves more from an arm of flesh than from the arm of God or from the power of prayer. Could their king thunder with a voice like God? Job 40:9. Could their prince command such forces as the prophet could by his prayers? [3.] He intimated to them that how serene and prosperous soever their condition seemed to be now that they had a king, like the weather in wheat-harvest, yet, if God pleased, he could soon change the face of their heavens, and persecute them with his tempest, as the Psalmist speaks. 2. The impressions which this made upon the people. It startled them very much, as well it might. (1.) They greatly feared the Lord and Samuel. Though when they had a king they were ready to think they must fear him only, God made them know that he is greatly to be feared and his prophets for his sake. Now they were rejoicing in their king, God taught them to rejoice with trembling. (2.) They owned their sin and folly in desiring a king: We have added to all our sins this evil, Sa1 12:19. Some people will not be brought to a sight of their sins by any gentler methods than storms and thunders. Samuel did not extort this confession from them till the matter was settled and the king confirmed, lest it should look as if he designed by it rather to establish himself in the government than to bring them to repentance. Now that they were flattering themselves in their own eyes, their iniquity was found to be hateful, Psa 36:2. (3.) They earnestly begged Samuel's prayers (Sa1 12:19): Pray for thy servants, that we die not. They were apprehensive of their danger from the wrath of God, and could not expect that he should hear their prayers for themselves, and therefore they entreat Samuel to pray for them. Now they see their need of him whom awhile ago they slighted. Thus many that will not have Christ to reign over them would yet be glad to have him intercede for them, to turn away the wrath of God. And the time may come when those that have despised and ridiculed praying people will value their prayers, and desire a share in them. "Pray" (say they) "to the Lord thy God; we know not how to call him ours, but, if thou hast any interest in him, improve it for us." II. He aims to confirm the people in their religion, and engage them for ever to cleave unto the Lord. The design of his discourse is much the same with Joshua's, Jos 23:1 and Jos 24:1. 1. He would not that the terrors of the Lord should frighten them from him, for they were intended to frighten them to him (Sa1 12:20): "Fear not; though you have done all this wickedness, and though God is angry with you for it, yet do not therefore abandon his service, nor turn from following him." Fear not, that is, "despair not, fear not with amazement, the weather will clear up after the storm. Fear not; for, though God will frown upon his people, yet he will not forsake them (Sa1 12:22) for his great name's sake; do not you forsake him then." Every transgression in the covenant, though it displease the Lord, yet does not throw us out of covenant, and therefore God's just rebukes must not drive us from our hope in his mercy. The fixedness of God's choice is owing to the freeness of it; we may therefore hope he will not forsake his people, because it has pleased him to make them his people. Had he chosen them for their good merits, we might fear he would cast them off for their bad merits; but, choosing them for his name's sake, for his name's sake he will not leave them. 2. He cautions them against idolatry: "Turn not aside from God and the worship of him" (Sa1 12:20, and again Sa1 12:21); "for if you turn aside from God, whatever you turn aside to, you will find it is a vain thing, that can never answer your expectations, but will certainly deceive you if you trust to it; it is a broken reed, a broken cistern." Idols could not profit those that sought to them in their wants, nor deliver those that sought to them in their straits, for they were vain, and not what they pretended to be. An idol is nothing in the world, Co1 8:4. 3. He comforts them with an assurance that he would continue his care and concern for them, Sa1 12:23. They desired him to pray for them, Sa1 12:19. He might have said, "Go to Saul, the king that you have put in my room," and get him to pray for you; but so far is he from upbraiding them with their disrespect to him that he promised them much more than they asked. (1.) They asked it of him as a favour; he promised it as a duty, and startles at the thought of neglecting it. Pray for you! says he, God forbid that I should sin against the Lord in not doing it. Note, It is a sin against God not to pray for the Israel of God, especially for those of them that are under our charge: and good men are afraid of the guilt of omissions. (2.) They asked him to pray for them at this time, and upon this occasion, but he promised to continue his prayers for them and to cease as long as he lived. Our rule is to pray without ceasing; we sin if we restrain prayer in general, and in particular if we cease praying for the church. (3.) They asked him only to pray for them, but he promised to do more for them, not only to pray for them, but to teach them; though they were not willing to be under his government as a judge, he would not therefore deny them his instructions as a prophet. And they might be sure he would teach them no other than the good and the right way: and the right way is certainly the good way: the way of duty is the way of pleasure and profit. 4. He concludes with an earnest exhortation to practical religion and serious godliness, Sa1 12:24, Sa1 12:25. The great duty here pressed upon us is to fear the Lord. He had said (Sa1 12:20), "Fear not with a slavish fear," but here, "Fear the Lord, with a filial fear." As the fruit and evidence of this, serve him in the duties of religious worship and of a godly conversation, in truth and sincerity, and not in show and profession only, with your heart, and with all your heart, not dissembling, not dividing. And two things he urges by way of motive: - (1.) That they were bound in gratitude to serve God, considering what great things he had done for them, to engage them for ever to his service. (2.) That they were bound in interest to serve him, considering what great things he would do against them if they should still do wickedly: "You shall be destroyed by the judgments of God, both you and your king whom you are so proud of and expect so much from, and who will be a blessing to you if you keep in with God." Thus, as a faithful watchman, he gave them warning, and so delivered his own soul.

Uriah, we may suppose, had now been absent from his wife some weeks, making the campaign in the country of the Ammonites, and not intending to return till the end of it. The situation of his wife would bring to light the hidden works of darkness; and when Uriah, at his return, should find how he had been abused, and by whom, it might well be expected, 1. That he would prosecute his wife, according to law, and have her stoned to death; for jealousy is the rage of a man, especially a man of honour, and he that is thus injured will not spare in the day of vengeance, Pro 6:34. This Bath-sheba was apprehensive of when she sent to let David know she was with child, intimating that he was concerned to protect her, and, it is likely, if he had not promised her so to do (so wretchedly abusing his royal power), she would not have consented to him. Hope of impunity is a great encouragement to iniquity. 2. It might also be expected that since he could not prosecute David by law for an offence of this nature he would take his revenge another way, and raise a rebellion against him. There have been instances of kings who by provocations of this nature, given to some of their powerful subjects, have lost their crowns. To prevent this double mischief, David endeavours to father the child which should be born upon Uriah himself, and therefore sends for him home to stay a night or two with his wife. Observe, I. How the plot was laid. Uriah must come home from the army under pretence of bringing David an account how the war prospered, and how they went on with the siege of Rabbah, Sa2 11:7. Thus does he pretend a more than ordinary concern for his army when that was the least thing in his thoughts; if he had not had another turn to serve, an express of much less figure than Uriah might have sufficed to bring him a report of the state of the war. David, having had as much conference with Uriah as he thought requisite to cover the design, sent him to his house, and, that he might be the more pleasant there with the wife of his youth, sent a dish of meat after him for their supper, Sa2 11:8. When that project failed the first night, and Uriah, being weary of his journey and more desirous of sleep than meat, lay all night in the guard-chamber, the next night he made him drunk (Sa2 11:13), or made him merry, tempted him to drink more than was fit, that he might forget his vow (Sa2 11:11), and might be disposed to go home to his own bed, to which perhaps, if David could have made him dead drunk, he would have ordered him to be carried. It is a very wicked thing, upon any design whatsoever, to make a person drunk. Woe to him that does so, Hab 2:15, Hab 2:16. God will put a cup of trembling into the hands of those who put into the hands of others the cup of drunkenness. Robbing a man of his reason is worse than robbing him of his money, and drawing him into sin worse than drawing him into any trouble whatsoever. Every good man, especially every magistrate, should endeavour to prevent this sin, by admonishing, restraining, and denying the glass to those whom they see falling into excess; but to further it is to do the devil's work, to officiate as factor for him. II. How this plot was defeated by Uriah's firm resolution not to lie in his own bed. Both nights he slept with the life-guard, and went not down to his house, though, it is probable, his wife pressed him to do it as much as David, Sa2 11:9, Sa2 11:12. Now, 1. Some think he suspected what was done, being informed of his wife's attendance at court, and therefore he would not go near her. But if he had had any suspicion of that kind, surely he would have opened the letter that David sent by him to Joab. 2. Whether he suspected any thing or no, Providence put this resolution into his heart, and kept him to it, for the discovering of David's sin, and that the baffling of his design to conceal it might awaken David's conscience to confess it and repent of it. 3. The reason he gave to David for this strange instance of self-denial and mortification was very noble, Sa2 11:11. While the army was encamped in the field, he would not lie at ease in his own house. "The ark is in a tent," whether at home, in the tent David had pitched for it, or abroad, with Joab in the camp, is not certain. "Joab, and all the mighty men of Israel, lie hard and uneasy, and much exposed to the weather and to the enemy; and shall I go and take my ease and pleasure at my own house?" No, he protests he will not do it. Now, (1.) This was in itself a generous resolution, and showed Uriah to be a man of a public spirit, bold and hardy, and mortified to the delights of sense. In times of public difficulty and danger it does not become us to repose ourselves in security, or roll ourselves in pleasure, or, with the king and Haman, to sit down to drink when the city Shushan was perplexed, Est 3:15. We should voluntarily endure hardness when the church of God is constrained to endure it. (2.) It might have been of use to awaken David's conscience, and make his heart to smite him for what he had done. [1.] That he had basely abused so brave a man as Uriah was, a man so heartily concerned for him and his kingdom, and that acted for him and it with so much vigour. [2.] That he was himself so unlike him. The consideration of the public hardships and hazards kept Uriah from lawful pleasures, yet could not keep David, though more nearly interested, from unlawful ones. Uriah's severity to himself should have shamed David for his indulgence of himself. The law was, When the host goeth forth against the enemy then, in a special manner, keep thyself from every wicked thing, Deu 23:9. Uriah outdid that law, but David violated it.

went up to Ramoth-gilead--The king of Israel, bent on this expedition, marched, accompanied by his ally, with all his forces to the siege; but on approaching the scene of action, his courage failed, and, hoping to evade the force of Micaiah's prophecy by a secret stratagem, he assumed the uniform of a subaltern, while he advised Jehoshaphat to fight in his royal attire. The Syrian king, with a view either to put the speediest end to the war, or perhaps to wipe out the stain of his own humiliation (Kg1 20:31), had given special instructions to his generals to single out Ahab, and to take or kill him, as the author of the war. The officers at first directed their assault on Jehoshaphat, but, becoming aware of their mistake, desisted. Ahab was wounded by a random arrow, which, being probably poisoned, and the state of the weather increasing the virulence of the poison, he died at sunset. The corpse was conveyed to Samaria; and, as the chariot which brought it was being washed, in a pool near the city, from the blood that had profusely oozed from the wound, the dogs, in conformity with Elijah's prophecy, came and licked it [Kg1 21:19]. Ahab was succeeded by his son Ahaziah [Kg1 22:40]. Next: (2 Kings) Introduction

We have here an account of what followed immediately after the translation of Elijah. I. The tokens of God's presence with Elisha, and the marks of his elevation into Elijah's room, to be, as he had been, a father to the sons of the prophets, and the chariots and horsemen of Israel. 1. He was possessed of Elijah's mantle, the badge of his office, which, we may suppose, he put on and wore for his master's sake, Kg2 2:13. When Elijah went to heaven, though he did not let fall his body as others do, he let fall his mantle instead of it; for he was unclothed, that he might be clothed upon with immortality: he was going to a world where he needed not the mantle to adorn him, nor to shelter him from the weather, nor to wrap his face in, as Kg1 19:13. He left his mantle as a legacy to Elisha, and, though in itself it was of small value, yet as it was a token of the descent of the Spirit upon him, it was more than if he had bequeathed to him thousands of gold and silver. Elisha took it up, not as a sacred relic to be worshipped, but as a significant garment to be worn, and a recompence to him for his own garments which he had rent. he loved this cloak ever since it was first cast over him, Kg1 19:19. He that then so cheerfully obeyed the summons of it, and became Elihah's servant, is now dignified with it, and becomes his successor. There are remains of great and good men, which, like this mantle, ought to be gathered up and preserved by the survivors, their sayings, their writings, their examples, that, as their works follow them in the reward of them, they may stay behind in the benefit of them. 2. He was possessed of Elijah's power to divide Jordan, Kg2 2:14. Having parted with his father, he returns to his sons in the schools of the prophets. Jordan was between him and them; it had been divided to make way for Elijah to his glory; he will try whether it will divide to make way for him to his business, and by that he will know that God is with him, and that he has the double portion of Elijah's spirit. Elijah's last miracle shall be Elisha's first; thus he begins where Elijah left off and there is no vacancy. In dividing the waters, (1.) He made use of Elijah's mantle, as Elijah himself had done (Kg2 2:8), to signify that he designed to keep to his master's methods and would not introduce any thing new, as those affect to do that think themselves wiser than their predecessors. (2.) He applied to Elijah's God: Where is the Lord God of Elijah? He does not ask, "Where is Elijah?" as poring upon the loss of him, as if he could not be easy now that he was gone, - or as doubting of his happy state, as if, like the sons of the prophets here, he knew not what had become of him, - or as curiously enquiring concerning him, and the particular of that state he was removed to (no, that is a hidden life, it does not yet appear what we shall be), - nor as expecting help from him; no, Elijah is happy, but is neither omniscient nor omnipotent; but he asks, Where is the Lord God of Elijah? Now that Elijah was taken to heaven God had abundantly proved himself the God of Elijah; if he had not prepared for him that city, and done better for him there than ever he did for him in this world, he would have been ashamed to be called his God, Heb 11:16; Mat 27:31, Mat 27:32. Now that Elijah was taken to heaven Elisha enquired, [1.] After God. When our creature-comforts are removed, we have a God to go to, that lives for ever. [2.] After The God of Elijah, the God that Elijah served, and honoured, and pleaded for, and adhered to when all Israel had deserted him. This honour is done to those who cleave to God in times of general apostasy, that God will be, in a peculiar manner, their God. "The God that owned, and protected, and provided for Elijah, and many ways honoured him, especially now at last, where is he? Lord, am not I promised Elijah's spirit? Make good that promise." The words which next follow in the original, Aph-his - even he, which we join to the following clause, when he also had smitten the waters, some make an answer to this question, Where is Elijah's God? Etiam ille adhuc superest - "He is in being still, and nigh at hand. We have lost Elijah, but we have not lost Elijah's God. He has not forsaken the earth; it is even he that is still with me." Note, First, It is the duty and interest of the saints on earth to enquire after God, and apply to him as the Lord God of the saints that have gone before to heaven, the God of our fathers. Secondly, It is very comfortable to those who enquire of him; it is even he that is in his holy temple (Psa 11:4) and nigh to all who call upon him, Psa 145:18. Thirdly, Those that walk in the spirit and steps of their godly faithful predecessors shall certainly experience the same grace that they experienced; Elijah's God will be Elisha's too. The Lord God of the holy prophets is the same yesterday, today, and for ever; and what will it avail us to have the mantles of those that are gone, their places, their books, if we have not their spirit, their God? 3. He was possessed of Elijah's interest in the sons of the prophets, Kg2 2:15. Some of the fellows of the college at Jericho, who had placed themselves conveniently near Jordan, to see what passed, were surprised to see Jordan divided before Elisha in his return, and took that as a convincing evidence that the spirit of Elijah did rest upon him, and that therefore they ought to pay the same respect and deference to him that they had paid to Elijah. Accordingly they went to meet him, to congratulate him on his safe passage through fire and water, and the honour God had put upon him; and they bowed themselves to the ground before him. They were trained up in the schools; Elisha was taken from the plough; yet when they perceived that God was with him, and that this was the man whom he delighted to honour, they readily submitted to him as their head and father, as the people to Joshua when Moses was dead, Jos 1:17. Those that appear to have God's Spirit and presence with them ought to have our esteem and best affections, notwithstanding the meanness of their extraction and education. This ready submission of the sons of the prophets, no doubt, was a great encouragement to Elisha, and helped to clear his call. II. The needless search which the sons of the prophets made for Elijah. 1. They suggested that possibly he was dropped, either alive or dead, upon some mountain, or in some valley; and it would be a satisfaction to them if they sent some strong men, whom they had at command, in quest of him, Kg2 2:16. Some of them perhaps started this as a demurrer to the choice of Elisha: "Let us first be sure that Elijah has quite gone. Can we think Elijah thus neglected by heaven, that chosen vessel thus cast away as a vessel in which was no pleasure?" 2. Elisha consented not to their motion till they overcame him with importunity, Kg2 2:17. They urged him till he was ashamed to oppose it any further lest he should be thought wanting in his respect to his old master or loth to resign the mantle again. Wise men may yield to that, for the sake of peace and the good opinion of others, which yet their judgment is against as needless and fruitless. 3. The issue made them as much ashamed of their proposal as they, by their importunity, had made Elisha ashamed of his opposing it. Their messengers, after they had tired themselves with fruitless search, returned with a non est inventus - he is not to be found, and gave Elisha an opportunity of upbraiding his friends with their folly: Did I not say unto you, Go not? Kg2 2:18. This would make them the more willing to acquiesce in his judgment another time. Traversing hills and valleys will never bring us to Elijah, but the imitation of his holy faith and zeal will, in due time.

I. We have here the divine gift of both those things which God had promised by Elisha - water and victory, and the former not only a pledge of the latter, but a means of it. God, who created, and commands, all the waters, both above and beneath the firmament, sent them an abundance of water on a sudden, which did them double service. 1. It relieved their armies, which were ready to perish, Kg2 3:20. And, which was very observable, this relief came just at the time of the offering of the morning sacrifice upon the altar at Jerusalem, a certain time, and universally known. That time Elisha chose for his hour of prayer (it is likely looking towards the temple, for so there were to do in their prayers when they were going out to battle and encamped at a distance, Kg1 8:44), in token of his communion with the temple-service, and his expectation of success by virtue of the great sacrifice. We now cannot pitch upon any hour more acceptable than another, because our high priest is always appearing for us, to present and plead his sacrifice. That time God chose for the hour of mercy to put an honour upon the daily sacrifice, which had been despised. God answered Daniel's prayer just at the time of the evening sacrifice (Dan 9:21); for he will acknowledge his own institutions. 2. It deceived their enemies, who were ready to triumph, into the destruction. Notice was given to the Moabites of the advances of the confederate army, to oppose which all that were able to put on armour were posted upon the frontiers, where they were ready to give the Israelites a warm reception (v. 21), promising themselves that it would be easy dealing with an army fatigued by so long a march through the wilderness of Edom. But see here, (1.) How easily they were drawn into their own delusions. Observe the steps of their self-deceit. [1.] They saw the water in the valley where the army of Israel encamped, and conceited it was blood (Kg2 3:22), because they knew the valley to be dry, and (there having been no rain) could not imagine it should be water. The sun shone upon it, and probably the sky was red and lowering, a presage of foul weather that day (Mat 16:3), and so it proved to them. But, this making the water look red, their own fancies, which made them willing to believe what made for them, suggested, This is blood, God permitting them thus to impose upon themselves. [2.] If their camp was thus full of blood, they conclude, "Certainly the kings have fallen out (as confederates of different interests are apt to do) and they have slain one another (Kg2 3:23), for who else should slay them?" And, [3.] "If the armies have slain one another, we have nothing to do but to divide the prey. Now therefore, Moab, to the spoil." These were the gradual suggestions of some sanguine spirits among them, that thought themselves wiser and happier in their conjectures than their neighbours; and the rest, being desirous it should be so, were forward to believe it was so. Quod volumus facile credimus - What we wish we readily believe. Thus those that are to be destroyed are first deceived (Rev 20:8), and none are so effectually deceived as those that deceive themselves. (2.) How fatally they thereby ran upon their own destruction. They rushed carelessly into the camp of Israel, to plunder it, but were undeceived when it was too late. The Israelites, animated by the assurances Elisha had given them of victory, fell upon them with the utmost fury, routed them, and pursued them into their own country (Kg2 3:24), which they laid waste (Kg2 3:25), destroyed the cities, marred the ground, stopped up the wells, felled the timber, and left only the royal city standing, in the walls of which they made great breaches with their battering engines. This they got by rebelling against Israel. Who ever hardened his heart against God and prospered? II. In the close of the chapter we are told what the king of Moab did when he found himself reduced to the last extremity by the besiegers, and that his capital city was likely to fall into their hands. 1. He attempted that which was bold and brave. he got together 700 choice men, and with them sallied out upon the intrenchments of the king of Edom, who, being but a mercenary in this expedition, would not, he hoped, make any great resistance if vigorously attacked, and so he might make his escape that way. But it would not do; even the king of Edom proved too hard for him, and obliged him to retire, Kg2 3:26. 2. This failing, he did that which was brutish and barbarous; he took his own son, his eldest son, that was to succeed him, than whom nothing could be more dear to himself and his people, and offered him for a burnt-offering upon the wall, Kg2 3:27. He designed by this, (1.) To obtain the favour of Chemosh his god, which, being a devil, delighted in blood and murder, and the destruction of mankind. The dearer any thing was to them the more acceptable those idolaters thought it must needs be if offered in sacrifice to their gods, and therefore burnt their children in the fire to their honour. (2.) To terrify the besiegers, and oblige them to retire. Therefore he did it upon the wall, in their sight, that they might see what desperate courses he resolved to take rather than surrender, and how dearly he would sell his city and life. He intended hereby to render them odious, and to exasperate and enrage his own subjects against them. This effect it had: There was great indignation against Israel for driving him to this extremity, whereupon they raised the siege and returned. Tender and generous spirits will not do that, though just, which will drive any man distracted, or make him desperate.

In these verses we have, I. The dispersion of the remaining people. The city of Jerusalem was quite laid waste. Some people there were in the land of Judah (Kg2 25:22) that had weathered the storm, and (which was no small favour at this time, Jer 45:5) had their lives given them for a prey. Now see, 1. What a good posture they were put into. The king of Babylon appointed Gedaliah, one of themselves, to be their governor and protector under him, a very good man, and one that would make the best of the bad, Kg2 25:22. His father Ahikam was one that countenanced and protected Jeremiah when the princes had vowed his death, Jer 26:24. It is probable that this Gedaliah, by the advice of Jeremiah, had gone over the Chaldeans, and had conducted himself so well that the king of Babylon entrusted him with the government. He resided not at Jerusalem, but at Mizpah, in the land of Benjamin, a place famous in Samuel's time. Thither those came who had fled from Zedekiah (Kg2 25:4) and put themselves under his protection (Kg2 25:23), which he assured them of if they would be patient and peaceable under the government of the king of Babylon, Kg2 25:24. Gedaliah, though he had not the pomp and power of a sovereign prince, yet might have been a greater blessing to them than many of their kings had been, especially having such a privy-council as Jeremiah, who was now with them, and interested himself in their affairs, Jer 40:5, Jer 40:6. 2. What a fatal breach was made upon them, soon afterwards, by the death of Gedaliah, within two months after he entered upon his government. The utter extirpation of the Jews, for the present, was determined, and therefore it was in vain for them to think of taking root again: the whole land must be plucked up, Jer 45:4. Yet this hopeful settlement is dashed to pieces, not by the Chaldeans, but by some of themselves. The things of their peace were so hidden from their eyes that they knew not when they were well off, nor would believe when they were told. (1.) They had a good governor of their own, and him they slew, out of spite to the Chaldeans, because he was appointed by Nebuchadnezzar, Kg2 25:25. Ishmael, who was of the royal family, envying Gedaliah's advancement and the happy settlement of the people under him, though he could not propose to set up himself, resolved to ruin him, and basely slew him and all his friends, both Jews and Chaldeans. Nebuchadnezzar would not, could not, have been a more mischievous enemy to their peace than this degenerate branch of the house of David was. (2.) They were as yet in their own good land, but they forsook it, and went to Egypt, for fear of the Chaldeans, Kg2 25:26. The Chaldeans had reason enough to be offended at the murder of Gedaliah; but if those that remained had humbly remonstrated, alleging that it was only the act of Ishmael and his party, we may suppose that those who were innocent of it, nay, who suffered greatly by it, would not have been punished for it: but, under pretence of this apprehension, contrary to the counsel of Jeremiah, they all went to Egypt, where, it is probable, they mixed with the Egyptians by degrees, and were never heard of more as Israelites. Thus was there a full end made of them by their own folly and disobedience, and Egypt had the last of them, that the last verse of that chapter of threatenings might be fulfilled, after all the rest, Deu 28:68, The Lord shall bring thee into Egypt again. These events are more largely related by the prophet Jeremiah, ch. 40 to Jer 45:1-5. Quaeque ipse miserrima vidit, et quorum pars magna fuit - Which scenes he was doomed to behold, and in which he bore a melancholy part. II. The reviving of the captive prince. Of Zedekiah we hear no more after he was carried blind to Babylon; it is probable that he did not live long, but that when he died he was buried with some marks of honour, Jer 34:5. Of Jehoiachin, or Jeconiah, who surrendered himself (Kg2 24:12), we are here told that as soon as Evil-merodach came to the crown, upon the death of his father Nebuchadnezzar, he released him out of prison (where he had lain thirty-seven years, and was now fifty-five years old), spoke kindly to him, paid more respect to him than to any other of the kings his father had left in captivity (Kg2 25:28), gave him princely clothing instead of his prison-garments, maintained him in his own palace (Kg2 25:29), and allowed him a pension for himself and his family in some measure corresponding to his rank, a daily rate for every day as long as he lived. Consider this, 1. As a very happy change of Jehoiachin's condition. To have honour and liberty after he had been so long in confinement and disgrace, the plenty and pleasure of a court after he had been so long accustomed to the straits and miseries of a prison, was like the return of the morning after a very dark and tedious night. Let none say that they shall never see good again because they have long seen little but evil; the most miserable know not what blessed turn Providence may yet give to their affairs, nor what comforts they are reserved for, according to the days wherein they have been afflicted, Psa 90:15. However the death of afflicted saints is to them such a change as this was to Jehoiachin: it will release them out of their prison, shake off the body, that prison-garment, and open the way to their advancement; it will send them to the throne, to the table, of the King of kings, the glorious liberty of God's children. 2. As a very generous act of Evil-merodach's. He thought his father made the yoke of his captives too heavy, and therefore, with the tenderness of a man and the honour of a prince, made it lighter. It should seem all the kings he had in his power were favoured, but Jehoiachin above them all, some think for the sake of the antiquity of his family and the honour of his renowned ancestors, David and Solomon. None of the kings of the nations, it is likely, had descended from so long a race of kings in a direct lineal succession, and by a male line, as the king of Judah. The Jews say that this Evil-merodach had been himself imprisoned by his own father, when he returned from his madness, for some mismanagement at that time, and that in prison he contracted a friendship with Jehoiachin, in consequence of which, as soon as he had it in his power, he showed him this kindness as a sufferer, as a fellow-sufferer. Some suggest that Evil-merodach had learned from Daniel and his fellows the principles of the true religion, and was well affected to them, and upon that account favoured Jehoiachin. 3. As a kind dispensation of Providence, for the encouragement of the Jews in captivity, and the support of their faith and hope concerning their enlargement in due time. This happened just about the midnight of their captivity. Thirty-six of the seventy years were now past, and almost as many were yet behind, and now to see their king thus advanced would be a comfortable earnest to them of their own release in due time, in the set time. Unto the upright there thus ariseth light in the darkness, to encourage them to hope, even in the cloudy and dark day, that at evening time it shall be light; when therefore we are perplexed, let us not be in despair.

We have here an account of those who were active in perfecting the settlement of David upon the throne, after the death of Ishbosheth. We read (Ch1 11:1, and before Sa2 5:1) that all the tribes of Israel came, either themselves or by their representatives, to Hebron, to make David king; now here we have an account of the quota which every tribe brought in ready armed to the war, in case there should be any opposition, Ch1 12:23. We may observe here, I. That those tribes that lived nearest brought the fewest - Judah but 6800 (Ch1 12:24), Simeon but 7100 (Ch1 12:25); whereas Zebulun, that lay remote, brought 50,000, Asher 40,000, and the two tribes and a half on the other side Jordan 120,000. Not as if the next adjacent tribes were cold in the cause; but they showed as much of their prudence in bringing few, since all the rest lay so near within call, as the others did of their zeal in bringing so many. The men of Judah had enough to do to entertain those that came from afar. II. The Levites themselves, and the priests (called here the Aaronites), appeared very hearty in this cause, and were ready, if there were occasion, to fight for David, as well as pray for him, because they knew he was called of God to the government, Ch1 12:26-28. III. Even some of the kindred of Saul came over to David (Ch1 12:29), not so many as of the other tribes, because a foolish affection for their own tribe, and a jealousy for the honour of it, kept many of them long in the sinking interest of Saul's family. Kindred should never over-rule conscience. Call no man Father to this extent, but God only. IV. It is said of most of these that they were mighty men of valour (Ch1 12:25, Ch1 12:28, Ch1 12:30), of others that they were expert in war (Ch1 12:35, Ch1 12:36), and of them all that they could keep rank, Ch1 12:38. They had a great deal of martial fire, and yet were governable and subject to the rules of order - warm hearts but cool heads. V. Some were so considerate as to bring with them arms, and all instruments for war (Ch1 12:24, Ch1 12:33, Ch1 12:37), for how could they think that David should be able to furnish them? VI. The men of Issachar were the fewest af all, only 200, and yet as serviceable to David's interest as those that brought in the greatest numbers, these few being in effect the whole tribe. For, 1. They were men of great skill above any of their neighbours, men that had understanding of the times, to know what Israel ought to do. They understood the natural times, could discern the face of the sky, were weather-wise, could advise their neighbours in the proper times for ploughing, sowing reaping, etc. Or the ceremonial times, the times appointed for the solemn feasts; therefore they are said to call the people to the mountain (Deu 33:19), for almanacs were not then so common as now. Or, rather, the political times; they understood public affairs, the temper of the nation, and the tendencies of the present events. It is the periphrasis of statesmen that they know the times, Esth. 1. 13. Those of that tribe were greatly intent on public affairs, had good intelligence from abroad and made a good use of it. They knew what Israel ought to do: from their observation and experience they learned both their own and others' duty and interest. In this critical juncture they knew Israel ought to make David king. It was not only expedient, but necessary; the present posture of affairs called for it. The men of Issachar dealt mostly in country business, and did not much intermeddle in public affairs, which gave them an opportunity of observing others and conversing with themselves. A stander-by sees sometimes more than a gamester. 2. They were men of great interests; for all their brethren were at their commandment. The commonality of that tribe having bowed their shoulder to bear (Gen 49:15), the great men had them at their beck. Hence we read of the princes of Issachar, Jdg 5:15. They knew how to rule, and the rest knew how to obey. It is happy indeed when those that should lead are intelligent and judicious, and those who are to follow are modest and obsequious. VII. It is said of them all that they engaged in this enterprise with a perfect heart (Ch1 12:38), and particularly of the men of Zebulun that they were not of double heart, Ch1 12:33. They were, in this matter, Israelites indeed, in whom was no guile. And this was their perfection, that they were of one heart, Ch1 12:38. None had any separate interests, but all for the public good. VIII. The men of Judah, and others of the adjacent tribes, prepared for the victualling of their respective camps when they came to Hebron, Ch1 12:39, Ch1 12:40. Those that were at the least pains in travelling to this convention, or congress of states, thought themselves obliged to be at so much the more charge in entertaining the rest, that there might be something of an equality. A noble feast was made (was made for laughter, Ecc 10:19) upon this occasion, for there was joy in Israel, Ch1 12:40. And good reason; for when the righteous bear rule the city rejoices. Thus, when the throne of Christ is set up in a soul, there is, or ought to be, great joy in that soul: and provision is made for the feasting of it, not as here for two or three days, but for the whole life, nay, for eternity.